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

Twende tukitafakari matumizi ya kiunabii ya ndoto ya William Miller katika siku za mwisho, ambako unabii wote hupata utimilifu wake mkamilifu. Ndoto ya Miller hutambulisha ugunduzi, uthibitisho, kukataliwa, kuzikwa, na kurejeshwa kwa kweli za msingi za Uadventista zilizokusanywa kupitia huduma ya Miller. Hizo kweli za msingi ziliwakilisha kweli zilizofunuliwa muhuri wake mwaka 1798. Kweli hizo zinawakilishwa na njozi ya Mto Ulai. Ndoto ya Miller, kama ilivyoandikwa katika kitabu cha Early Writings, ilikuwa ndoto yake ya pili, na ndoto hiyo ilikuwa imefananishwa na ndoto ya pili ya Nebukadneza, kama vile Miller mwenyewe alivyokuwa amefananishwa na Nebukadneza.

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

Bài viết trước đã chứng minh rằng sự kết thúc của đời sống “bảy kỳ” của Nê-bu-cát-nết-sa, khi ông sống với lòng của loài thú, đã chấm dứt theo nghĩa biểu tượng vào năm 1798. Khi ấy, vương quốc của ông được phục hồi, và lần đầu tiên, Nê-bu-cát-nết-sa tượng trưng cho một người đã hoàn toàn hoán cải. Xét theo “thời kỳ cuối cùng,” vào năm 1798, ông tượng trưng cho “người khôn ngoan.” Chúng ta cũng đã xác định rằng, với tư cách là vị vua đầu tiên của Ba-by-lôn, sự phán xét “bảy kỳ” của Nê-bu-cát-nết-sa là hình bóng báo trước sự phán xét hai nghìn năm trăm hai mươi của Bên-xát-sa (mê-nê, mê-nê, tê-ken, u-phác-sin), là vị vua cuối cùng của Ba-by-lôn.

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

“Kwa mtawala wa mwisho wa Babeli, kama kwa mfano kwa wa kwanza wake, ilikuwa imefika hukumu ya Mlinzi wa kimungu: ‘Ee mfalme, … umeambiwa; Ufalme umeondoka kwako.’ Danieli 4:31.” Prophets and Kings, 533.

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

Sista White akamtambua Belshaza katika saa yake ya hukumu kuwa ndiye “mfalme mpumbavu.” Katika hitimisho la saa ya hukumu ya Nebukadneza, yeye anamwakilisha “mfalme mwenye hekima,” kwa maana alinufaishwa na hukumu ya “nyakati saba,” na Belshaza, ingawa aliijua historia hiyo, alikataa kunufaishwa nayo.

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

“Bbelishaza wa bulengau wakwe uburahirire no kwikuzamya bwafutishije amasomo atari akwiriye kwibagirana na rimwe; kandi yakoze ibyaha bisa n’ibyazanye imanza zikomeye kuri Nebukadinezari. Yapfushije ubusa amahirwe yari yarahawe ku bw’imbabazi, yirengagiza gukoresha amahirwe yari hafi ye kugira ngo amenyane n’ukuri. ‘Nkore iki kugira ngo nkizwe?’ yari ikibazo uwo mwami ukomeye ariko w’umupfapfa yanyuzagaho atabyitayeho.” Bible Echo, April 25, 1898.

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

Nebukadreza ne kimenyetso c’“ab’ubwenge” bo mu 1798, batahura ukwongerekana kw’ubumenyi mu gihe c’iherezo.

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

“ꯃꯔꯤ ꯇꯧꯕ ꯑꯗꯨꯒꯤ ꯄꯤꯔꯥꯡ ꯋꯥꯍꯩ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯂꯤꯄꯁꯤꯡꯗꯒꯤ ꯍꯧꯖꯤꯛ ꯅꯥꯠꯇꯦ, ꯃꯅꯤꯡꯗ ꯍꯦꯕꯟꯗꯒꯤ ꯈꯣꯠꯂꯤꯕ ꯋꯥꯀꯍꯜ ꯑꯃꯅꯥ ꯑꯗꯣꯝꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯂꯩꯔꯦꯟ ꯃꯇꯝ ꯑꯗꯨ ꯂꯥꯛꯈ꯭ꯔꯦ ꯍꯥꯏꯅꯥ ꯃꯍꯥꯛꯇ ꯍꯥꯏꯈꯤ꯫ ꯑꯃꯒꯤ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛꯀꯤ ꯋꯥꯈꯜ ꯂꯧꯊꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛ ꯁꯥ ꯑꯃꯒꯨꯝꯕ ꯑꯣꯏꯈꯤ꯫ ꯃꯆꯥ ꯇꯔꯦꯠ ꯆꯍꯤ ꯃꯍꯥꯛ ꯑꯁꯨꯝ ꯃꯥꯟꯍꯥꯟꯕꯥ ꯑꯣꯏꯈꯤ꯫ ꯃꯇꯝ ꯑꯁꯤ ꯂꯣꯏꯔꯕꯗ, ꯃꯍꯥꯛꯀꯤ ꯋꯥꯈꯜ ꯑꯃꯨꯛ ꯍꯟꯊꯈꯤ, ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ ꯅꯤꯡꯉꯥꯏ ꯄꯨꯝꯅꯃꯛꯇ ꯍꯦꯕꯟꯒꯤ ꯑꯆꯧꯕ ꯂꯥꯏꯔꯤꯛ ꯂꯩꯔꯦꯟ ꯑꯗꯨꯗ ꯌꯦꯡꯂꯒꯥ, ꯃꯍꯥꯛꯅꯥ ꯑꯁꯤꯒꯤ ꯄꯨꯅꯁꯤꯠꯄꯥ ꯑꯁꯤꯗ ꯂꯥꯏꯅꯤꯡꯊꯧꯒꯤ ꯈꯨꯠ ꯂꯩꯔꯦ ꯍꯥꯏꯕꯁꯤ ꯈꯪꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯃꯨꯛ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯟꯗꯝꯗ ꯍꯟꯊꯍꯜꯂꯤ꯫”

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

“Mu itangazo ry’abaturage bose, Umwami Nebukadinezari yemeye icyaha cye, n’imbabazi zikomeye z’Imana mu kumusubiza mu cyubahiro cye. Icyo ni cyo gikorwa cya nyuma cy’ubuzima bwe nk’uko cyanditswe mu Mateka Yera.” Review and Herald, February 1, 1881.

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

Nebukadnetsari “nyakati saba” zake zilipofikia mwisho, alitoa tangazo la hadhara, ambalo lilijumuisha ungamo la hadhara. Miller, kama Nebukadnetsari, anawawakilisha “wenye hekima” katika mwaka wa 1798, ambao wanaelewa kuongezeka kwa ujuzi wakati wa mwisho. Wote wawili walikuwa na ndoto mbili, na kila moja ya ndoto zao za pili kwa ishara hutambulisha “nyakati saba.” “Nyakati saba” imeonyeshwa katika makala zilizotangulia kuwa huashiria hatua ya mpito.

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

1798-এ নেবূখদ্‌নেজর তাঁর গর্বিত অবস্থা থেকে জ্ঞানীদের অবস্থায় উত্তরণের চিহ্ন বহন করেন। এর অন্তর্ভুক্ত ছিল তাঁর প্রকাশ্য স্বীকারোক্তি। 1798 সাল বাইবেলীয় ভবিষ্যদ্বাণীর পঞ্চম ও ষষ্ঠ রাজ্যের মধ্যবর্তী উত্তরণবিন্দুও ছিল। এটি প্রথম দূতের আগমনকেও চিহ্নিত করেছিল, এবং সেইজন্য এক নতুন ব্যবস্থাকালকে নির্দেশ করেছিল; কারণ আসন্ন বিচারের সতর্কবার্তা ততক্ষণ পর্যন্ত ঘটতে পারত না, যতক্ষণ না বাইবেলীয় ভবিষ্যদ্বাণীর পঞ্চম রাজ্য তার প্রাণঘাতী আঘাত গ্রহণ করেছিল।

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

“Peyama xwe bi xwe diyar dike ku ev tevger divê di kîjan demê de pêk were. Tê ragihandin ku ew beşek ji ‘mizgîniya herheyî’ ye; û ew vekirina dadweriyê ragihîne. Peyama rizgariyê di hemû serdeman de hatiye mizgîn kirin; lê ev peyam beşek ji mizgîniyê ye ku tenê di rojên dawî de dikare were ragihandin, ji ber ku tenê hingê rast bû ku saeta dadweriyê hatibû. Pêxemberî rêzek bûyeran pêşkêş dikin ku ber bi vekirina dadweriyê ve diçin. Ev bi taybetî li ser pirtûka Danielê rast e. Lê ew beşa pêxemberiya wî ya ku bi rojên dawî re têkildar bû, Daniel ferman wergirt ku wê bigire û bisêle ‘heta dema dawiyê.’ Heta em ne gihîştibin vê demê, peyamek derbarê dadweriyê de, ku li ser bicihanîna van pêxemberiyan ava bû, nikaribû were ragihandin. Lê di dema dawiyê de, pêxember dibêje, ‘gelek dê li wir û vir herikin, û zanîn dê zêde bibe.’ Daniel 12:4.”

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

Mtume Paulo alionya kanisa lisitarajie kuja kwa Kristo katika siku zake. “Siku hiyo haitakuja,” asema, “isipokuwa kwanza kuwe kuwapo kuanguka kutoka katika imani, naye yule mtu wa dhambi kufunuliwa.” 2 Wathesalonike 2:3. Si mpaka baada ya ule uasi mkuu, na kipindi kirefu cha utawala wa “mtu wa dhambi,” ndipo tunaweza kutazamia kuja kwa Bwana wetu. “Mtu wa dhambi,” ambaye pia huitwa “siri ya uovu,” “mwana wa upotevu,” na “yule mwovu,” huwakilisha upapa, ambao, kama ilivyotabiriwa katika unabii, ulikusudiwa kudumisha ukuu wake kwa muda wa miaka 1260. Kipindi hiki kilifikia mwisho wake mwaka 1798. Kuja kwa Kristo kusingeweza kutukia kabla ya wakati huo. Paulo analeta onyo lake likihusu kipindi chote cha mpango wa Ukristo hadi kufikia mwaka 1798. Ni upande wa baada ya wakati huo ambapo ujumbe wa kuja kwa Kristo mara ya pili unapaswa kutangazwa.

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

“Wek guhdahn kain miths ehn ihs pahs ihjesdem. Paul, as wi don sihn, ihn nehn preech iht; ihn poynt ihn bredahrn intu di den fahr-distahnt fyuucha fih di koming a di Lard. Di Reformers nehn prokleym iht. Martin Luther pleyce di jojment bout chrihondred yiers ihnna di fyuucha fram ihn deh. Bot sins 1798, di buk a Daniel ben unseel, nalij a di profisiz ben inkrihs, an meni ben prokleym di solemn mesij a di jojment nihr.” The Great Controversy, 356.

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

Mu mwaka wa 1798, kuje ibihe bishya vy’igikorwa c’agakiza, kandi ivyo bihe bishya bitanga imburi y’ibindi bihe vyari gutangura mu mwaka wa 1844. Muri iryo hinduka ry’ibihe, umuryango umwe wari gufungwa, kandi uwundi ugafungurwa.

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

Na kwa malaika wa kanisa lililo katika Filadelfia andika; Haya ndiyo anenayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye, wala hakuna afungaye; naye afungaye, wala hakuna afunguaye; Nayajua matendo yako: tazama, nimekuwekea mbele yako mlango uliofunguliwa, wala hakuna awezaye kuufunga; kwa maana unayo nguvu kidogo, nawe umelishika neno langu, wala hukukana jina langu. Ufunuo 3:7, 8.

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

Omuryango w’urugi uranga igihe gishya cy’itegeko ry’ibihe. Habayeho ihinduka ry’itegeko ry’ubwami n’ubutumwa mu 1798, ku iherezo ry’umujinya wa mbere, wasohorejwe kuva mu 723 Mbere ya Kristo kugeza mu 1798. Nanone habayeho ihinduka ry’itegeko ry’ibihe mu 1844, ku iherezo ry’umujinya wa nyuma, wasohorejwe kuva mu 677 Mbere ya Kristo kugeza mu 1844. Mu 1798, igihe cy’ubutumwa bw’umumalayika wa mbere, bwaburirizaga iby’urubanza rwegereje, cyari kigeze. Nebukadinezari na Miller bombi bagaragazwa nk’“abanyabwenge,” mu “gihe cy’imperuka,” ubwo “urugi” rwafungurwaga ku gihe cy’imbere cy’ubutumwa bw’umumalayika wa mbere no ku ihinduka ry’inyuma ry’itegeko ry’ibihe riva ku nyamaswa yo mu nyanja rikajya ku nyamaswa yo ku isi. Igihe cy’ubutumwa bw’umumalayika wa mbere cyasohoye ubwo urugi rwinjira Ahera Cyane hafungurwaga ku wa 22 Ukwakira 1844, maze igihe cy’umumalayika wa gatatu, n’urubanza rw’iperereza, kiragera.

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

Miller-ngi kalmi atouba ani 1798-da door ama hangdokkhraba matamda hou-i, aduga mahak adu ahanba “two witnesses” singbu hingna amuk piba matamgi transitional period-ta door ama hangdokkhraba matamda loire, maramdi makhoi-na Midnight Cry-gi message adu proclaim tou-naba. Prophetic oina Nebuchadnezzar amasung Miller anina 1798-da sea beast-ki leibakdagi earth beast-ki leibakta lakpagi transition adu phanghalli. Makhoi anina 1844-da investigative judgment-ki nakkhanda lakpa amasung lakliba adugi khudol phongdokkhi. 1798 amasung 1844-na Leviticus twenty-six-da pumnamak taibangpan “seven times” gi matung inna set forth toukhiba mahakki mi-singgi mathakta Isvar-gi ahanba amasung aronba “indignations” ani-gi loiba phanghalli. 1798-dagi 1844-faoba chahi forty-six aduna spiritual temple adu semgatpagi khudam oi, aduda messenger of the covenant-na October 22, 1844-da akhannaba lakli, Christ-na Holy Place-dagi Most Holy Place-da transition tourakpa matamda.

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

1798 na 1844 vyo vyerekana inzibutso z’ihinduka (irenze imwe), zashizweko akamenyetso n’“ibihe indwi.” Ihinduka riva mu Milerite Filadelfiya Adventism rijana mu Milerite Lawodikiya Adventism mu 1856 na ryo nyene ryashizweko akamenyetso n’ukwiyongera kw’ubumenyi bw’“ibihe indwi,” ubwo bwaje kwankwa hanyuma mu 1863. Mu 1798, hari habaye ukwiyongera kw’ubumenyi buva mu gitabu ca Daniyeli, bwarimwo na vya “bihe indwi” nyene vya Levitiko mirongo ibiri na gatandatu, vyari kuzokwankwa ku mpera ya Milerite Filadelfiya Adventism.

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

සප්තවැනි දූතයාගේ නොව, පළමු දූතයාගේ චලනය ෆිලදෙල්ෆියායෙන් ලාඕදිකියාවට මාරුවීම 1856 සිට 1863 දක්වා වූ අවුරුදු හතෙන් නිරූපිත විය. ලාඕදිකියාගේ පණිවිඩය 1856 දී පැමිණියේය; එවිට, මුද්‍රාව ඉවත් කරනු ලැබූ “සත් කාලයන්” පිළිබඳ නව ආලෝකය අවුරුදු හතක් පුරා පියවර තුනක පරීක්ෂණ ක්‍රියාවලියක් උපදවා, 1863 දී ඇඩ්වෙන්ටිස්මය එහිදී අසමත් විය. “සත් කාලයන්” පිළිබඳ ආලෝකය පිළිගැනීමට හෝ ප්‍රතික්ෂේප කිරීමට අවුරුදු හතක් දෙනු ලැබීය. මිලේරයිට් ෆිලදෙල්ෆියානු ඇඩ්වෙන්ටිස්මයේ සිට මිලේරයිට් ලාඕදිකියානු ඇඩ්වෙන්ටිස්මය දක්වා වූ මාරුව, අවසානයේ අනුක්‍රමයේ ප්‍රතිවර්තනයට—එනම්, තුන්වැනි දූතයාගේ ලාඕදිකියානු චලනයෙන් තුන්වැනි දූතයාගේ ෆිලදෙල්ෆියානු චලනයට මාරුවීමට—ප්‍රතිරූපයක් වේ.

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

Utabiri wa miaka sitini na mitano wa Isaya unaashiria mwanzo wa ghadhabu ya kwanza na ya mwisho ya Mungu dhidi ya falme ya kaskazini na kisha ya kusini za Israeli.

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

Kubana umutwe wa Siriya ari Damasiko, kandi umutwe wa Damasiko ari Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izamenagurwa, kugira ngo itazaba ubwoko. Yesaya 7:8.

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

Yesaya uti omuprofeti wa myaka nkaaga n’etaano bwalweebwa mu 742 BC, era mu myaka egyo nkaaga n’etaano obwakabaka obw’obukiika obwa kkono bwandibadde tebukyaliwo. Emyaka kkumi n’omwenda nga giyiseewo okuva mu 742 BC, mu 723 BC, obwakabaka obw’obukiika obwa kkono bwatwalibwa Bwasuli mu buddu. Ku nkomerero y’emyaka egyo nkaaga n’etaano, obusungu bw’obwakabaka obw’obukiika obwa ddyo bwatandika mu 677 BC, Manase bwe yatwalibwa mu busibe Ababulooni. N’olwekyo, emyaka egyo nkaaga n’etaano gikiikirira ekiseera kya myaka kkumi n’omwenda okutuuka ku busibe obusooka obw’obwakabaka obw’obukiika obwa kkono, oluvannyuma nate emyaka amakumi ana mu mukaaga okutuusa ku busibe bwa Manase.

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

Bumboni uvu vwa uvufyetwe mu myaka ya 1798, 1844, nu 1863. Mu 1798, kwalipwawo ubuhinduko bwa munda mu butumwa bwa vuposhi nu kwisa kwa malaika wa kwanza, kandi ubuhinduko bwa panja bwa butwaami bwa buvuzi bwa mu Bibiliya nabwo bwalipwawo. Mu 1844, kwalipwawo ubuhinduko bwa munda mu butumwa bwa vuposhi, akati umulyango ku Mbaha Mwenebwe walivalwa kandi urubanza rwa kupeleleza rwakatandikwa nu kwisa kwa malaika wa butatu. Mu 1863, kwalipwawo ihinduko rya panja, akati amahembe yombi ga nyamaswa ya nsi gakatandukana mu migavi ibiri.

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

Pembe la Kirepublican liligawanyika katika vyama viwili vya kisiasa ambavyo vingetawala historia ya yule mnyama wa nchi tangu wakati huo na kuendelea. Pembe la Kiprotestanti liligawanyika katika maonyesho mawili ya uasi-imani, upande mmoja ukijidai kuwa wa Kiprotestanti na ukidai kushika Sabato ya siku ya saba, na tabaka jingine likijidai kuwa la Kiprotestanti, lakini likiishikilia siku ya jua kuwa ndiyo siku yao teule ya ibada.

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

Muli ayo mateka, ihembe ry’Abaporotesitanti ryari ryaravuye mu Bihe by’Umwijima ryageragejwe uhereye ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, maze rinanirwa mu nzira yo kugeragezwa, riva ku bantu b’Abaporotesitanti bubahirizaga ku Cyumweru rijya ku bantu b’Abaporotesitanti b’abahakanyi bubahirizaga ku Cyumweru.

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

1844년에 세워지고 확인된 참된 개신교 뿔의 역사 가운데, 1856년부터 1863년에 이르기까지 하나의 시련의 과정이 일어났다. 그 후 참된 안식일 준수 개신교 뿔은 필라델피아에서 라오디게아로 옮겨 갔으며, 또한 참된 안식일 준수 개신교 백성에게서 안식일을 지키는 배도한 개신교 뿔로 옮겨 갔다. “일곱 때”는 1798년, 1844년, 1856년, 그리고 1863년과 관련되어 있다. “일곱 때”는 전환점과 관련된 상징이며, 이 진리는 여러 증인 위에 확립된다.

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

Mu 1798, ubwiyongere bw’ubumenyi bwerekeye “ibihe birindwi” bwabayeho, kuko ubuhanuzi bw’igihe bwa mbere na mbere Miller yavumbuye bwari ubwo kuri kuri nyako. Mu 1863, uko kuri kwari kwaranze kwangwa, bityo hamenyekana umwanzuro w’igihe gisoza imyaka mirongo itandatu n’itanu y’ubuhanuzi bwatanzwe muri Yesaya igice cya karindwi.

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

მთელ ორ ათას ხუთას ოცწლიან წინასწარმეტყველებას როგორც დასაწყისში, ისე დასასრულში აქვს სამოცდახუთწლიანი მონაკვეთი, უკუღმა გამოსახულების, სარკისებური შესაბამისობის სახით. დასასრულის დასაწყისში არსებული სამოცდახუთი წელი (1798), რომელიც წინასწარმეტყველების მიცემის დროს, ძვ. წ. 742 წელს, დასაწყისის დასაწყისის სამოცდახუთი წლით იყო ტიპიზებული, აღინიშნა „შვიდი ჟამის“ შესახებ ცოდნის მატებით, რაც „ბრძენმა“ მილერიტებმა გაიგეს და გამოაცხადეს. ხოლო დასასრულის დასასრულის სამოცდახუთ წელიწადში, 1863 წელს, იმავე ჭეშმარიტებაზე კვლავ მოხდა ცოდნის მატება, რომელიც საბოლოოდ უარყვეს ჭეშმარიტი პროტესტანტული რქის ახლადდაგვირგვინებულმა „მღვდლებმა“.

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

Bantu bange wanaangamizwa kwa kukosa maarifa; kwa sababu wewe umeyakataa maarifa, nami nitakukataa wewe, usiwe kuhani kwangu; kwa kuwa umeisahau sheria ya Mungu wako, nami nitawasahau watoto wako. Hosea 4:6.

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

Ha kitabu cha Danieli kitakapofunuliwa, kuongezeka kwa ujuzi kunahusianishwa na “nyakati saba”; hivyo, jambo hilo si ishara ya hatua ya mpito tu, bali pia ya kufunuliwa kwa ujumbe wa kinabii.

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

Mabadiliko mengine yalianza tarehe 18 Julai 2020, kwa kukatishwa tamaa kwa kwanza, ambako kulianza “wakati wa kukawia” na kukaashiria mwanzo wa zile siku tatu na nusu za mashahidi wawili wa sura ya kumi na moja ya Ufunuo wakiwa wamelala wafu barabarani katika mji mkuu wa Sodoma na Misri.

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

2020 vjeki 18 da, dila ya siku tatu na nusu za mfano (“nyakati saba”) huanza, ambazo zilikuwa zimeonyeshwa kwa historia ya 1856 hadi 1863. Vipindi vyote viwili ni alama za “nyakati saba.” Vipindi vyote viwili vinaashiria badiliko la kipindi cha utawala wa Mungu (mpito). Vipindi vyote viwili vinawakilisha kuongezeka kwa maarifa kunakohusiana na “nyakati saba.”

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

Babuloni ufalme ulipokuwa katika kipindi cha mpito kuelekea ufalme wa Umedi na Uajemi, Danieli aliomba ombi la Walawi ishirini na sita, hivyo akilitambulisha ombi la Walawi ishirini na sita kuwa alama ya mpito wa siku za mwisho. Katika ndoto ya Miller, mwishoni mwa matamko saba ya neno “kutawanyika,” Miller hulia na kuomba pia. Kilio hicho huashiria wakati ambapo Simba wa kabila la Yuda (yule mtu wa brashi ya vumbi) hufungua muhuri wa ujumbe uliokuwa umefungwa kwa muhuri.

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

Munamyambe gwa Miller gimanyika ngwijo lya Lawi 26 lya Danieli, lyelyo likwambatanidwa ni “misango saba,” kabili likutendeka pa kimwesho kya Miller apo ulwishi na mawindolo fyali fyasulwike. Lelo ipepo lya Danieli, mu chipandwa 9, na lyo line likulingana ne pepo lya Danieli mu chipandwa 2. Kabili likulingana ne pepo lya kutobela kwa Nebukadineza ku mpela ya “misango yakwe saba.”

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

Nangua Miller itûng’o yá iye muvanganitho na mũgambo wa Walawi ishirini na sita, ũla warĩ mũgambo wa hadharani wa ungamo na mũgambo wa kũhoya kũgũrũrwo kwa siri ya mũthenya wa mũth mwisho wa unabii, nĩgũkorwo unabii wothe ũonyagia mĩthenya ya mũth mwisho. Nĩ ũndũ ũcio siri ya Danieli sura ya igĩrĩ nĩyo igeretania na siri ya mũth mwisho ya kũgũrũrwo. Itûng’o ya Miller, ndotoni yake, yarĩ itûng’o ya wasiwasi na ya gũcookia na ũrĩa wa haki nĩ ũndũ wa thahu iria ciarĩkĩte gũtendekera jewels cia nyũmba yake. Wasiwasi wake waonanyĩrĩirio na arĩa mehemaga na makĩrĩra mũno thĩinĩ wa Ezekieli sura ya kenda, hĩndĩ ya kũhonywo-rĩa kwa andũ ngiri imwe mia inya na inya.

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

Miller yekitê ku rastî bi pêşverûyî di bin doktrînên derewîn de hatin veşartin, û ku di dawiyê de gihîştin xalekê ku tabût (xwe Biblîyayê) hat hilweşandin. Hilweşandina tabûta Miller di nifşa sêyemîn a Adventîzmê de pêk hat, dema ku tevgerîkî bi mebest hebû ku Biblîyaya King James were danîn alî, ji bo guhertoyên nûjen ên Biblîyayê yên têkçûyî, ku li ser bingeha Katolîk hatibûn ava kirin.

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

Miller alilia, kisha akaomba, na mara mlango ukafunguka, nao watu wote wakaondoka. Kisha akaingia mtu mwenye brashi ya kufagia vumbi (Simba wa kabila la Yuda), akafungua madirisha na kuanza kusafisha. Ndipo Miller akaeleza wasiwasi wake kuhusu vito vilivyokuwa vimetawanyika, naye mtu yule mwenye brashi ya kufagia vumbi akaahidi kwamba angevitunza vito hivyo. Katikati ya shamrashamra za kazi ya kusafisha ya mtu yule mwenye brashi ya kufagia vumbi, Miller akafumba macho yake kwa kitambo, na alipofumbua macho yake, takataka zilikuwa zimeondoka. Vito vilikuwa vimetawanyika chumbani, na ndipo mtu yule mwenye brashi ya kufagia vumbi akaweka sanduku lile kubwa zaidi juu ya meza, akavikusanya vile vito na kuvitupa ndani ya sanduku, akasema, “njooni mwone.”

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

“ꯂꯥꯛꯀꯨ ꯑꯃꯁꯨꯡ ꯎꯇ꯭ꯇꯔꯥ,” ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜ ꯑꯁꯤ ꯑꯍꯟꯕꯗꯥ ꯃꯥꯡꯍꯟꯈ꯭ꯔꯕ ꯑꯆꯨꯝꯕ ꯑꯃꯅꯤꯕꯒꯤ ꯃꯥꯎꯖꯤꯛ ꯑꯃꯅꯤ꯫ ꯃꯤꯂꯔꯒꯤꯗꯝ ꯃꯥꯡꯍꯟꯈ꯭ꯔꯕ ꯑꯆꯨꯝꯕ ꯑꯁꯤ ꯑꯔꯣꯏꯕ ꯑꯆꯨꯝꯕꯅꯤ, ꯃꯔꯝꯗꯤ ꯃꯈꯥꯒꯤ ꯊꯣꯛꯂꯛꯀꯗꯕ ꯑꯁꯤ “ꯈꯣꯡꯖꯦꯜ”ꯗꯥ ꯃꯤꯂꯔ ꯑꯍꯣꯡꯕꯅꯤ, ꯃꯁꯤꯅꯥ ꯑꯋꯥꯡꯕ ꯈꯨꯗꯣꯜ ꯑꯁꯤꯒꯤ ꯃꯥꯎꯖꯤꯛ ꯑꯣꯏ꯫ ꯃꯤꯂꯔꯥꯏꯠꯁꯤꯒꯤ ꯄꯨꯋꯥꯔꯤꯗꯥ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏ ꯑꯁꯤꯒꯤ ꯄꯥꯎ ꯐꯪꯕꯥꯗꯥ ꯃꯤꯂꯔ ꯑꯁꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯂꯧꯔꯛꯄ ꯃꯤ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯉꯥꯟꯗꯥ ꯃꯁꯤꯒꯤ ꯃꯪꯐꯝꯗꯥ ꯃꯍꯥꯛꯄꯨ ꯑꯍꯣꯡꯍꯜꯂꯤꯕ ꯈꯣꯡꯖꯦꯜ ꯑꯁꯤꯒꯤ ꯃꯥꯡꯗꯥ, ꯃꯍꯥꯛꯅꯥ ꯈꯨꯗꯤꯡ ꯑꯃꯥꯇꯥ ꯃꯃꯤ ꯄꯤꯗꯨꯅꯥ ꯂꯣꯏꯁꯤꯜꯂꯛꯈꯤ꯫ ꯕꯥꯏꯕꯜꯗꯥ “ꯑꯃꯥꯇꯥ” ꯑꯃꯁꯨꯡ “ꯃꯃꯤ” ꯍꯥꯏꯕ ꯑꯁꯤ ꯐꯣꯡꯗꯣꯛꯂꯤꯕ ꯄꯥꯁꯦꯖ ꯑꯑꯣꯏꯅꯥ ꯑꯍꯟꯕ ꯑꯔꯤꯁꯤꯡꯕ ꯑꯁꯤꯕꯨ ꯈꯪꯍꯜꯂꯤ꯫

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

Talai, nawauhapelai te maong; aitawtawra kado ngun, nge ahik tateu kaudol; nge tateu ngunauli tabun, ta pininginging, ta mararan mata, ta katabun peret: paia peret a wor, nge ira matmat ka tabangir paia a maatakanikan, nge tateu ngunauli. Paia te kaudol enana te put on te a kabotaua, nge te a mate enana te put on te a akea te mate. 1 Korinto 15:51–53.

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

Mu mivurungano y’ihinduka ry’umuryango wa Lawodikiya w’umumarayika wa gatatu ujya mu muryango wa Filadelifiya w’umumarayika wa gatatu, nk’uko bigaragazwa mu Byahishuwe igice cya cumi na kimwe, Miller agereranya uw’imperuka rwose mu bakobwa b’abanyabwenge wakiriye ubutumwa bw’Induru yo mu Gicuku. Ababwakiriye mbere na mbere ni bo bari ab’umwuka kurusha abandi.

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

“Echi chinali kulila kwa pakati pa usiku, kumene kunali kupatsa mphamvu uthenga wa mngelo wachiwiri. Angelo anatumidwa kuchokera kumwamba kukadzutsa oyera mtima ofooka mtima ndi kuwakonzekeretsa ku ntchito yayikulu imene inali patsogolo pawo. Anthu aluso kwambiri sanali oyamba kulandira uthenga umenewu. Angelo anatumidwa kwa odzichepetsa ndi odzipereka, ndipo anawakangiriza kuti akweze kulira uku, ‘Taonani, Mkwati akudza; tulukani mukakomane naye!’ Iwo amene anapatsidwa kulira kumeneku anachita changu, ndipo m’mphamvu ya Mzimu Woyera analengeza uthengawo, nadzutsa abale awo ofooka mtima. Ntchito imeneyi sinali m’nzeru ndi m’maphunziro a anthu, koma m’mphamvu ya Mulungu, ndipo oyera mtima ake amene anamva kulirako sanathe kukukaniza. Amene anali auzimu kwambiri analandira uthenga umenewu poyamba, ndipo iwo amene kale anali atsogoleri pa ntchitoyi ndiwo anali omaliza kulandira ndi kuthandiza kukulitsa kulirako, ‘Taonani, Mkwati akudza; tulukani mukakomane naye!’” Early Writings, 238.

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

Ubuso bw’iminsi ishushanya itatu n’igice bwo mu Byahishuwe igice cya cumi na kimwe bugeze ku iherezo, ubutumwa bwa mbere muri bubiri, bugaragazwa muri Ezekieli igice cya mirongo itatu na karindwi, buratangazwa. Ubutumwa bwa mbere bukoranya amagufwa yapfuye kandi yatatanye, ariko bukaba bukiri yapfuye. Ubutumwa bwatanzwe n’ijwi ryatangaga riti “mu butayu”, bityo bukerekana ko ubutumwa bwa Ezekieli butangira mbere y’uko iyo minsi itatu n’igice y’ishusho irangira. Iyo minsi itatu n’igice igereranya “ubutayu”, kandi ni muri ubwo “butayu” ubutumwa butangarizwamo. “Ubutayu” na bwo ni ikimenyetso cy’“ibihe birindwi,” bikaba biranga ihinduka n’ifungurwa ry’igihishwe bitangiza inzira yo kugeragezwa.

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

Ubutumwa bugaragaza amajyambere mu iterambere ryabwo, kandi hakabaho no kwakirwa kwabwo mu buryo bw’amajyambere, nk’uko byagaragajwe n’Induru yo Mu Gicuku yo mu mateka y’Abamillerite. Abari bafite umwuka kurusha abandi ni bo babanje kwakira ubutumwa bw’ijwi rirangurura mu butayu, kandi abahanga mu mateka y’Adiventisimu berekeza ku ibaruwa yanditswe na William Miller hasigaye iminsi mike ngo habe ku wa 22 Ukwakira 1844, aho Miller ahamya ko amaherezo yasobanukiwe kandi yemera ubutumwa bwa Samuel Snow bw’Induru yo Mu Gicuku.

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

“Ē Himes ko, taina here: ʻOku ou mamata ki ha nāunau ʻi he māhina hono fitu ʻa ia naʻe ʻikai teʻeki ai ke u mamata ki ai. Neongo naʻe fakahā mai ʻe he ʻEiki kiate au ʻa e ʻuhinga fakaʻotua ʻo e māhina hono fitu, ʻi he taʻu ʻe taha mo e konga ʻe taha kuo hili, ka naʻe ʻikai teʻeki ai ke u ʻiloʻi ʻa e mālohi ʻo e ngaahi tānaki-fakaʻilonga ko ia. Ka ko eni, ʻoku monūʻia ʻa e huafa ʻo e ʻEiki, ʻoku ou mamata ki ha fakaʻofoʻofa, ha feongoongoi, mo ha loto-tatau ʻi he Ngaahi Konga Tohi Tapu, ʻa ia kuo fuoloa ʻeku lotu ki ai, ka naʻe ʻikai teʻeki ai ke u mamata ki ai ʻo aʻu mai ki he ʻaho ni. Fakafetaʻi ki he ʻEiki, ʻe hoku laumālie. Tuku ke monūʻia ʻa Tokoua Snow, Tokoua Storrs, mo e niʻihi kehe, koeʻuhi ko ʻenau hoko ko e ngaahi meʻangāue ʻi hono fakaava hoku mata. ʻOku ou meimei aʻu ki ʻapi. Nāunau! Nāunau! Nāunau! Nāunau!” William Miller, Signs of the Times, ʻOkatopa 16, 1844.

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

안밤의 부르짖음의 역사가 밀러의 꿈에 나타난 바와 같이 반복될 때, 밀러는 잠시 그의 눈을 감았다. 그러므로 “순식간에, 눈 깜짝할 사이에, 마지막 나팔에: 나팔 소리가 나매 죽은 자들이 살아나리라.” 밀러의 꿈에서 그는 안밤의 부르짖음의 기별을 마지막으로 받는 자들을 나타내니, 이는 그의 자신의 역사에서 그가 그러하였던 것과 같다. 그는 흙솔 가진 사람이 흩어진 보석들을 거두어 더 큰 보석함에 던져 넣기 직전에 마침내 그 기별을 받아들이는 자들을 나타낸다. 요한계시록 11장에서, 에스겔의 둘째 기별, 곧 이슬람의 네 바람의 기별이며 또한 인침의 기별인 그 기별을 마지막으로 받아들이는 자들도 일곱 나팔 가운데 마지막 나팔, 곧 “셋째 화”의 나팔이 울리기 직전에 그렇게 한다. “순식간에, 눈 깜짝할 사이에, 마지막 나팔에; 나팔 소리가 나매 죽은 자들이 썩지 아니할 것으로 다시 살아나고, 우리도 변화되리라.” (고린도전서 15:52)

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

Avaano yah maahitiniilei bira wa lukhutaa okhubaakho khu kwitsa kwa khabili, halali kandi khuliho okhuzukha khw’amafupa amakhuumu k’abafu (abajulizi babili) okhubakho mu saawa y’omusisi omukhongo oguli mu Okhubisibwa esula ya ikhumi na imwe. Mu “saawa” y’omusisi oyo, olukhorombera lw’amahega omusanvu, niyo ihega rya mwisho mu mahega omusanvu, likhumela, ne abajulizi abafwile abaali mu luguudo bazusiibwa bibe no bulamu kandi, shikhali nga Abalaodikia, halali nga Abafiladelfia; khubanga ku ihega lya oluyi lukhasi olwa khatasu, abajulizi babili babetsibwe eshimanyisio kandi bakhinyulibwa babe abatali no kubola, khubanga shibalicha kwonona kandi. Miller amilila abo ba mwisho okhukhoyeelwa obukwenda obuzusia abajulizi babili bibe no bulamu, nibwo bukwenda bw’emiyuuya chine ya Obusiramu, kandi ni bwo bukwenda bw’okubetsibwako eshimanyisio.

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

Dengê wê boriyê dawiyên hestiyên hişk ên miriyan, yên ku li kolanên Sodom û Misrê belav bûbûn, radike. Miller temaşe kir ku rastî bi hêdî-hêdî bi doktrînên derewîn ve têne veşartin. Di dawiyê de Miller girî, û ew demê nîşan kir ku vekirina mohran diviyabû dest pê bike, çimkî vekirina mohran xebatek pêşverû ye. Ew vekirina mohran di dema dawiyê ya wan sê roj û nîv de dest pê kir.

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

Miller alilipoanza kulia, Yule aliyekuwa na uwezo wa kukifungua kile kitabu kilichotiwa muhuri aliingia katika simulizi hilo. Katika ndoto ya Miller, huyo alikuwa Mtu wa Brashi ya Uchafu. Kisha Miller akaomba, na mara huo huo mlango ukafunguka, ukiashiria mahali ambapo vuguvugu la Laodikia la malaika wa tatu lilikuwa linaenda kuvuka na kuingia katika vuguvugu la Filadelfia la malaika wa tatu. Maombi yake yalikuwa maombi ya Mambo ya Walawi ishirini na sita; yalikuwa maombi ya kuomba ufahamu wa siri ya mwisho ya unabii na ungamo la hadharani la uasi uliowaletea wale mashahidi wawili zile siku tatu na nusu; yalikuwa maombi ya wale waliotiwa muhuri katika Ezekieli sura ya tisa.

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

Munyenok o nunu, Kristu (mundu wa bhurashi ya iitakale) akengila kandi akatandika kusukura cikolobero. Ku mpelo ya mulimu wa kusukura wa mundu wa bhurashi ya iitakale, Miller akafumba mesi kwa kanya kadoko, kulangisha mpelo ya ciindi eco mafupa akumene kandi akafwile akali no kuzyuuka. Mpawo mundu wa bhurashi ya iitakale akabunganya mabwe a mutengo akamwaya-mwaya mu cikolobero ca Miller, kandi akayaa mwiibokisi lipya, lipati kapati, aa mulu aa teebulo wakati ka cikolobero ca Miller, mbuli nkamu zyobilo zya bungoni zya sikulwa kujulu kuba cilengaano. Mbuli cilengaano, mpawo zibilo ezyo zyalila ku musangano umbi wa Leza ucili mu Babuloni kuti, “boola muone” mulumbe ngwakajata Intaale ya mukowa wa Juda mu iibokisi eelo lipya, lipati kapati.

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

निङ्-तल लेखत लेखमे 1798-रे मुहर-खोलायित दानियेल-पुस्तक-उद्भूत सत्य-समूहक प्रतीक-रूपे उलाई नदीयर दर्शनक विषयमे विचार आरम्भ करिम। सेहि विचारर पूर्वे, आमे किछि निर्देश-बिन्दु पूर्वतया स्थापित करि देइछु। प्रथम बिन्दु एହि जे, मिलराइट-मनकर सन्देश सिद्ध थिला (ताहर विकासर सेहि अवस्थारे), किन्तु अपूर्ण। सेहि सन्देश त्रि नहि, दुई उजाड़-करण शक्ति-समूहर रूपरेखारे स्थापित होइथिला। द्वितीय बिन्दु एହि जे, यखनि मिलरर स्वप्न मूलभूत सत्य-समूहर अन्तिम पुनर्स्थापनक परिचय देइथाये, तखनि सेहि मूलभूत सत्य-समूह ताहर आदिम महिमातें “दश गुण अधिक उज्ज्वल” होइथाय। तृतीय बिन्दु एହि जे, प्रथम दूतक गतिक्रम (मिलराइट आन्दोलन) तृतीय दूतक गतिक्रममे पुनरावृत्त होइथाय, किन्तु किछि महत्त्वपूर्ण अपवाद सहित। प्रतीक-रूपे मिलराइट-मन फिलादेल्फियावासी थिले; सेमाने परिवर्तित नबूकद्नेज़र थिले, किन्तु अन्ततः आओर दुर्भाग्यवश, 1863-रे “यरीहो पुनर्निर्माण” करिले।

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

Kutendeka kwa malaika wa tatu kwatandike kyo ba-Laodikia, ba-kwavuzha lwalumuko, poso pe mazuva a kupelele pe bakatambulanga mu kwananga kwa kulekela kwa Yeriko (Yeriko wa mazuva a kupelele).

“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.

“Umwîkîzi ntiyari yaje gukuraho ibyo abakurambere n’abahanuzi bavuze; kuko ari We ubwe wabavugishije anyuze muri abo bagabo bahagarariye abandi. Ukuri kwose kw’Ijambo ry’Imana kwaturutse kuri We. Ariko ayo mabuye y’agaciro atagereranywa yari yarashyizwe mu mimerere itari iy’ukuri. Umucyo wayo w’igiciro wari warakoreshejwe gukorera ikinyoma. Imana yifuzaga ko akurwa muri iyo mimerere y’ikinyoma agashyirwa mu rwego rw’ukuri. Uyu murimo nta kindi cyari gushobora kuwukora keretse ukuboko kw’ubumana. Kubera guhuzwa n’ikinyoma, ukuri kwari bwarabaye igikoresho gikoreramo umugambi w’umwanzi w’Imana n’abantu. Kristo yari yaje kugushyira aho kuzaheza Imana icyubahiro no gukorera agakiza ka bantu.” The Desire of Ages, 287.