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.”
Ny toko voalohany ao amin’i Daniela dia maneho ny tantaran’ny anjely voalohany sy faharoa hatramin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844. Ny toko fahefatra ao amin’i Daniela koa dia miresaka ny tantaran’ny anjely voalohany sy faharoa hatramin’ny 723 talohan’i K. ka hatramin’ny 22 Oktobra 1844. Mazava ho azy fa tsy azo tsapain-tanana izany raha tsy amin’ny alalan’ny fomba fiasan’ny ranonorana farany atao hoe “tsipika mifanindry amin’ny tsipika.”
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.
I Nebokadnezara, ao amin’ny toko fahefatra, dia tandindona ara-paminaniana tena saro-dalina. Zava-dehibe ny mampahatsiahy ny tenantsika izay asehony rehefa manomboka mandinika ny fanokafana ny fahitana momba ny Reniranon’i Ulai isika ao amin’ny tantaran’i William Miller. Ny nofy faharoan’i Nebokadnezara, tahaka ny nofy faharoan’i William Miller ihany, dia naneho ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo, izay kofehy ara-paminaniana manenona ny bokin’i Daniela manontolo ho iray. Rehefa nandika ny nofin’i Nebokadnezara ao amin’ny toko fahefatra i Daniela, dia nampitandrina azy ny amin’ny fitsarana ho avy izy, ary tamin’ny fanaovany izany dia naneho mialoha ny hafatry ny anjely voalohany izay tonga teo amin’ny tantara tamin’ny “fotoan’ny farany” tamin’ny 1798.
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.
Rehefa tonga ny fitsarana izay efa nampitandreman’i Nebokadnezara fa ho avy, dia naneho mialoha ny 22 Oktobra 1844 izany, izay nanombohan’ny fitsarana famotopotorana. Ao amin’ny toko fahefatra, na ny hafatra fampitandremana nomen’i Daniela, na ny fahatongavan’ny fitsarana mifandray amin’ilay hafatra fampitandremana, dia samy nasehon’ny teny hoe “ora”. Ny “oran” ny fitsaran’i Nebokadnezara dia nisolo tena ny “oran” ny fitsaran’Andriamanitra ao amin’ny hafatry ny anjely voalohany. Naneho mialoha koa izany ny “oran” ny didy alahady, rehefa manomboka ny fitsarana fampiharana ataon’Andriamanitra. Ny ampahany ao amin’ny Daniela toko fahefatra izay maneho ny fahatongavan’ny hafatry ny anjely voalohany tamin’ny 1798, sy ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844, izay asongadin’ny teny hoe “ora,” dia averina avy eo ary velarina bebe kokoa. Ny teknikan’ny famerimberenana sy fanitarana dia teknika ara-paminaniana izay miseho miverimberina ao amin’ny faminaniana, indrindra ao amin’ny bokin’i Daniela.
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.
Rehefa tonga tamin’ilay “ora” fitsarana Nebokadnezara, dia nanomboka ny “fotoana fito,” izay fitsarana nihatra taminy; ary amin’ny maha-mpanjakan’ny avaratra azy, dia nisolo tena ny fitsarana nentina tamin’ny fanjakan’ny Isiraely tany avaratra tamin’ny 723 tal. J.K. izy. Nomena fon’ny biby izy, ary ny biby dia fanjakana ao amin’ny faminaniana ara-Baiboly; ary hatramin’ny 723 tal. J.K. ka hatramin’ny 1798, dia nisolo tena ireo endrika roa amin’ny fanompoan-tsampy izay lohahevitra resahina matetika ao amin’ny bokin’i Daniela izy.
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.
Nandritra ny roa arivo sy enimpolo amby enin-jato andro, izay maneho roa arivo sy enimpolo amby enin-jato taona, dia nisolo tena ny hery mpandrava jentilisa izy; ary avy eo, nandritra ny roa arivo sy enimpolo amby enin-jato andro hafa, izay tandindon’ny roa arivo sy enimpolo amby enin-jato taona, dia nisolo tena ny hery mpandrava papaly izy. Iray ihany ny fototry ny hery mpandrava roa tonta, satria ny papalisma dia tsy inona fa ny jentilisma mitafy ny fanekena ho Kristianisma.
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.
Tamin’ny “faran’ny andro”, izay famantarana voafaritra ao amin’ny Daniela toko faha-roa ambin’ny folo, ka maneho ny “fotoan’ny farany” tamin’ny 1798, dia naverina taminy ny fanjakany. Ny fanambaran’ny Daniela 4 sy ny Fanahin’ny Faminaniana dia manondro fa, rehefa naverina taminy ny fanjakany tamin’ny “faran’ny andro”, dia olona niova fo izy. Avy eo dia tonga famantarana ara-paminaniana momba ny fahamarinana lehibe efatra izy. Tonga rohy ara-paminaniana eo amin’ny herin’ilay dragona, dia ny fanompoan-tsampy, izay nasehony tao amin’ny tapany voalohan’ny “fito andro” azy, sy ny herin’ilay bibidia, izay nasehony tao amin’ny tapany farany amin’ny “fito andro” azy. Amin’ny maha-famantarana an’ireo hery roa ireo azy, sady mijoro ho fanjakana naverina tamin’ny laoniny tamin’ny 1798, dia maneho koa ny hery fahatelo mpandrava (ilay mpaminany sandoka) izy, izay tokony hanjaka mandritra ny fitopolo taona ara-paminaniana, raha mbola hadino ilay vehivavy janga tao Tyro. Amin’ny maha-mpanjakan’i Babylona azy, Nebokadnezara dia maneho ny rohy ara-paminaniana eo amin’ireo hery telo izay ho tonga Babylona maoderina amin’ny andro farany, ary avy eo no hitondra izao tontolo izao ho amin’i Armagedona.
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.
Izy koa dia nisolo tena ny fahaterahan’i Etazonia ho ilay bibidia avy amin’ny tany, izay nanomboka tamin’ny 1798 toy ny zanak’ondry, voasary an’ohatra tamin’ny alalan’ny fanandramany niova fo. Tamin’izany ihany koa dia nisolo tena ireo tandroka roa teo amin’ilay bibidia avy amin’ny tany izy, dia ny Repoblikanisma sy ny Protestantisma, izay nisolo tena ny herin’i Etazonia, ary izany no nahafahany tonga firenena nahazo fitia indrindra teto amin’izao tontolo izao. Kanefa tamin’ny faran’ireo taona fitopolo an’ohatra dia haseho ho Repoblikanisma nihemotra sy Protestantisma nihemotra ireo tandroka roa ireo, ka samy hozaraina ho sokajy roa avy ny tandroka tsirairay. Ny tandroky ny Repoblikanisma dia ahitana ny antoko Demôkraty izay mandika ampahibemaso ireo foto-kevitra masina ao amin’ny Lalàmpanorenana, sy ny antoko Repoblikana izay milaza ho mpiaro sy tompondakan’ny Lalàmpanorenana, nefa raha ny marina kosa mandà ireo foto-kevitra masina ao amin’ny Lalàmpanorenana, sady mifidy fomban-drazana sy fomba amam-panao hampisolo toerana ireo foto-kevitra ao anatin’io antontan-taratasy masina io.
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.
Ny antoko roa dia nanehoana tandindona tamin’ny Sadoseo sy ny Fariseo tamin’ny andron’i Kristy. Ny fanahin’ny Sadoseo sy ny Fariseo dia hiseho koa ao amin’ny tandroky ny Protestantisma mpihemotra, ka ny antokon’olona iray hanohana ny fanompoam-pivavahana amin’ny Alahady, ary ny iray kosa ny fanompoam-pivavahana amin’ny Sabata. Ny toe-panahin’i Nebokadnezara rehefa niova fo tamin’ny “faran’ny andro,” tamin’ny 1798, dia mampiseho araka ny tokony ho izy an’i Etazonia, ary ny tandroka roa amin’ilay bibidia avy amin’ny tany. Ireo tandindona telo rehetra—dia ilay bibidia avy amin’ny tany sy ny tandrony roa—dia voatendry hiova avy amin’ny zanak’ondry ho amin’ny dragona.
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.
I Nebokadnezara, tamin’ny fiafaran’ireo “fotoana fito”-ny, dia naneho ny rohy izay nampahafantatra ny fanjakany ara-bakiteny, dia Babylona, ho tandindon’i Babylona ankehitriny amin’ny andro farany, izay voaforon’ny dragona sy ny bibidia ary ny mpaminany sandoka. Izy koa dia naneho ireo singa ara-paminaniana telo asehon’ilay bibidia avy amin’ny tany manana tandroka roa, izay miova avy amin’ny zanak’ondry ho tonga dragona mandritra ireo fitopolo taona an’ohatra izay anadinoana ilay vehivavy janga avy any Tyro. Lalina hevitra ny hoe ny fanjakany ara-bakiteny no fanjakana indrindra izay tandindon’ilay fanjakana manjaka mandritra ny fitopolo taona an’ohatra.
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?”
Ny tandindon’i Nebokadnezara ao amin’ny toko fahefatra dia tsy maintsy apetaka eo ambonin’ny toko voalohany. Rehefa ampiharina izany, dia mampivondrona ny mari-panondro amin’ny tantaran’ny Millerita izany, ary manamarina fahamarinana maromaro ao amin’ny fahitana ny ony Ulai izay novahana tamin’izany fotoana izany. Ny fanorenana sy andry afovoan’ny hetsika Millerita dia ny fanontaniana sy ny valiny ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Izao no fanontaniana: “Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampandringana, izay manolotra samy ny fitoerana masina sy ny tafika hohitsakitsahin’ny tongotra?”
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?”
Amin’ireo teny an-jatony, raha tsy an’arivony, izay nampiana tao amin’ny Baiboly, dia ny teny nampiana hoe “fanatitra” ihany no lazain’ny tsindrimandry fa tsy anisan’ny lahatsoratra. Rehefa esorina araka ny tokony ho izy io teny io, dia asehony mazava fa “ny isan’andro sy ny fahadisoana” dia hery roa samy hafa mampahory sy mandrava. Rahavavy White dia milaza mazava fa ny teny hoe “fanatitra” dia nampian’ny fahendren’olombelona ka tsy mihatra amin’ilay lahatsoratra, ary ao amin’io andalan-teny io ihany koa dia ambarany fa marina ny Millerita tamin’ny namantarany fa “ny isan’andro” dia ny fanompoan-tsampy. Ny voambolana ara-pitsipi-pitenenana ao anatin’ilay fanontanian’ny andininy faha-telo ambin’ny folo dia nofaritan’i Kristy tamim-pitandremana tamin’ny alalan’ny asa soratr’i Rahavavy White, ary rehefa tarihina araka ireo lahatsoratra sy ireo toromarika nampian’ny tsindrimandry, dia izao ny fanontaniana: “Mandra-pahoviana no haharetan’ny fahitana momba ireo hery roa mandrava, dia ny fanompoan-tsampy sy ny fahefana papaly, izay hanitsakitsaka na ny fitoerana masina na ny olon’Andriamanitra?”
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.
Koa rehefa apetraka eo amin’ny “fotoan’ny farany”, amin’ny 1798, i Nebokadnezara dia misolo tena lehilahy iray niova fo, ary noho izany dia maneho ny “hendry” izay hahatakatra ny andry afovoany sy ny fanorenana iorenan’ny Advantisma. Ny fiovam-pony no mamaritra ireo “hendry” izay mahatakatra ny “fitomboan’ny fahalalana” izay novahana tombo-kase tamin’izany fotoana izany; nefa ny tandindona ara-paminaniana momba azy manokana kosa dia mampiseho mivantana ny tantara izay foto-kevitry ny fanontaniana hoe: “mandra-pahoviana no haharetan’ny fahitana momba ny fahefana mandrava an’ny fanompoan-tsampy sy ny fahefana papaly, izay hanitsakitsaka ny vahoakan’Andriamanitra (ny tafika), sy ny fitoerany masina?” Amin’ny maha-tandindon’ny “virijina hendry” izay mahatakatra ny “fitomboan’ny fahalalana” azy, dia misolo tena an’i William Miller izy, satria i Miller no tandindon’ireo izay “hendry” tao amin’ny tantara izay nanomboka tamin’ny “fotoan’ny farany”, tamin’ny 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.
I Nebokadnezara dia tandindon’ny mariky ny lalana amin’ny “fotoanan’ny farany”, ary rehefa ampitahaina amin’ny toko voalohany izy, dia maneho koa ny fahatongavan’ny anjely voalohany tamin’izany fotoana izany, satria ao amin’ny toko fahefatra, ny “ora” izay nanoloran’i Daniela ny hafatra fampitandremana ho an’i Nebokadnezara no manamarika ny fotoana nahatongavan’ny anjely voalohany, ary izany dia tamin’ny 1798. Ny “ora” nahatongavan’ny fitsaran’i Nebokadnezara dia naneho ny “ora” nanombohan’ny fitsarana famotopotorana ataon’Andriamanitra tamin’ny 22 Oktobra 1844. Ny mariky ny lalana vokarin’ny tandindona momba an’i Nebokadnezara ao amin’ny toko fahefatra dia 723 tal. J.K., 538, 1798 (ny fotoanan’ny farany), ary ny 22 Oktobra 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Ny mari-pamantarana eo amin’ny tantaran’ny Millerita ao amin’ny Daniela toko voalohany dia manomboka amin’i Joiakima, izay tandindon’ny fampaherezana ny hafatra voalohany izay efa tonga tamin’ny “fotoanan’ny farany” tamin’ny 1798. Ny fampaherezana ny hafatra voalohany, asehon’i Joiakima, dia manamarika ny 11 Aogositra 1840. Ny fandresena an’i Joiakima no manomboka ny fitondran’i Babylona naharitra fito-polo taona, izay mifarana amin’ny didin’i Kyrosy. Ny toko voalohan’ny Daniela dia manondro fizahan-toetra misy dingana telo, aseho amin’ny maha-fitsapana ara-tsakafo azy, arahina fitsapana hita maso, izay miafara amin’ny fitsapana famantarana. Ireo fitsapana telo ireo dia maneho ny 11 Aogositra 1840, rehefa nidina avy tany an-danitra ilay anjely mahery, izay tsy iza fa Jesosy Kristy, nitondra boky kely iray izay tokony “hohanin’ny” olon’Andriamanitra tamin’izany fotoana izany, tahaka an’i Daniela sy ireo zatovolahy telo mendrika izay nifidy hihinana sakafo avy amin’ny voan-javamaniry, fa tsy ny sakafo avy amin’i Babylona.
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.
Ny fizahan-toetra faharoa tamin’izany fizotran-javatra izany dia naneho ny fisehoan’ny fandavan’ireo fiangonana protestanta ny hafatr’i Miller (ny hafatry ny anjely voalohany), ka tamin’izany no nahitana mazava ny fahasamihafana teo amin’ny hetsika Millerita sy ireo fiangonana protestanta izay nanomboka tamin’izay ny anjara asany ara-paminaniana amin’ny maha-Protestantisma nihemotra azy. Ny fahasamihafana teo amin’ireo antokona roa ireo dia niharihary tahaka ny nahitana an’i Daniela sy ireo tovolahy telo mendrika ho tsara tarehy kokoa sy matavy kokoa ny nofony noho ny fihinanany ny hanina avy any an-danitra, fa tsy ny sakafo babiloniana. Izany fahasamihafana izany dia voamarika tamin’ny faran’ny taona ara-Baiboly 1843 (19 Aprily 1844), rehefa tonga ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ny virijina folo.
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.
Ny fitsapana fahatelo, izay ilay fitsapana famantarana faratampony, dia naneho ny 22 Oktobra 1844, rehefa, taorian’ny telo taona, tonga ilay “ora” izay nanamelohan’i Nebokadnezara tenany ka nanambarany an’i Daniela sy ireo tanora mendrika telo ho “avo folo heny” noho ny olon-kendrin’i Babylona. Ny fametrahana ny Daniela toko fahaefatra eo ambonin’ny toko voalohany dia mamoaka ireo marika manan-danja amin’ny tantara Millerita, miainga amin’ny “fotoan’ny farany” tamin’ny 1798; ny fanomezam-pahefana ny hafatry ny anjely voalohany tamin’ny 11 Aogositra 1840; ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844; ary ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 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.
Ankoatra ny famantarana ireo maripamantarana manokana ao amin’ny tantaran’ny Millerita, ireo toko roa ireo, rehefa atambatra “didy anampy didy,” dia maneho ny hafatry ny anjely voalohany, manondro ireo hery roa mpandrava izay lohahevitry ny fotopampianarana miorina amin’ny roa arivo sy telon-jato andro, ary koa ny fizahan-toetra amin’ny dingana telo ao amin’ny Daniela roa ambin’ny folo, izay miseho mandrakariva rehefa voaseala ny bokin’i Daniela.
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.
Izy ireo koa dia mampahafantatra fa Nebokadnezara, amin’ny maha-tandindon’ny hendry azy tamin’ny 1798, miaraka amin’ny nofy faharoa nananany ao amin’ny toko fahefatra, dia misolo tena an’i William Miller, izay ny hetsika natsangany no hiafara ho tandroka protestanta marina. Ny asan’i William Miller, izay maneho ireo fahamarinana fototra iorenan’ny Advantisma, dia aseho eo ambonin’ny takela-bato roa an’i Habakoka, ary Andriamanitra no nitarika tamin’ny fanamboarana ireo takela-bato masina roa ireo.
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.
Nisy fahamarinana ara-paminaniana maromaro izay tsy hitan’i Miller araka ny tokony ho izy, satria ny toerana nijoroany teo amin’ny tantara ara-paminaniana dia tsy namela azy hahafantatra fa misy fahefana telo mpandrava; tsy ny fanompoan-tsampy ihany (ilay dragona), tsy ny fahefam-papa ihany (ilay bibidia), fa koa ny Protestanta nihemotra tamin’ny finoana (ilay mpaminany sandoka). Araka ny fitondran’Andriamanitra, ireo fahatakarana ara-paminaniana nananan’i Miller, izay voafetran’ny toerana nijoroany teo amin’ny tantara, dia tsy naseho teo amin’ireo vato fisaka roa masina ao amin’i Habakoka.
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.
Ny nofy faharoan’i Nebokadnezara ao amin’ny toko fahefatra amin’ny Daniela dia maneho ny nofy faharoan’i William Miller. Samy miresaka ny amin’ny “fotoana fito” izy roa, ary ny nofin’i Miller dia manondro ny fandavana ny asany izay nanomboka tamin’ny 1863 ka nitombo hatrany mandra-pahatongan’ny Antso tamin’ny Misasakalina. Samy mifarana amin’ny fanjakana iray tafaverina amin’ny laoniny aorian’ny vanim-potoanan’ny fampielezana izy roa. Noho izany antony izany, hodinihintsika aloha ny nofy faharoan’i Miller, alohan’ny handinihantsika mivantana ny fahitana ny amin’ny Renirano Ulai izay novahana tombo-kase tamin’ny 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.
“Nanonofy aho fa Andriamanitra, tamin’ny tànana tsy hita, dia nandefa tamiko vata kely iray voakaly tamin’ny fomba mahavariana, tokony ho folo santimetatra ny halavany ary enina santimetatra ny sakany, vita tamin’ny hazo ebony sy perla voapetaka tamin’ny fomba kanto. Nisy fanalahidy nifatotra tamin’ilay vata. Dia noraisiko avy hatrany ilay fanalahidy ka nosokafako ilay vata; ary, noho ny hagagako sy ny fahatairako, dia hitako fa feno karazan-javatra sarobidy isan-karazany sy habe samihafa izy: vatosoa, diamondra, vato soa, ary vola madinika volamena sy volafotsy amin’ny habe sy sandany rehetra, voalamina tsara tarehy tao amin’ny toerany avy ao anatin’ilay vata; ary raha voalamina tahaka izany izy ireo, dia namerina taratra hazavana sy voninahitra izay ny masoandro ihany no azo ampitahaina aminy.
“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.
„நான் மட்டும் இந்த அதிசயமான காட்சியை அனுபவிப்பது என் கடமையல்ல என்று எண்ணினேன்; அதன் உள்ளடக்கத்தின் ஜொலிப்பு, அழகு, மதிப்பு ஆகியவற்றால் என் இருதயம் அளவில்லா மகிழ்ச்சியால் நிரம்பியிருந்த போதிலும். ஆகையால், அதை என் அறையின் நடுப்பகுதியில் இருந்த ஒரு மேசையின் மேல் வைத்து, விருப்பமுள்ள யாவரும் வந்து, இந்த வாழ்க்கையில் மனிதன் கண்டதிலேயே மிக மகிமையுள்ளதும் மிக ஜொலிப்பானதுமான காட்சியைப் பார்க்கலாம் என்று அறிவித்தேன்.
“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.
“Nitombo niditra ny olona, tamin’ny voalohany vitsy izy, nefa nitombo ka tonga vahoaka betsaka. Raha vao nijery tao anatin’ilay vata firavaka izy ireo tamin’ny voalohany, dia gaga sy niantsoantso noho ny hafaliana. Fa rehefa nitombo ny mpijery, dia samy nanomboka nanelingelina ireo firavaka ny rehetra, ka namoaka azy hiala tao amin’ilay vata sy nanaparitaka azy teo ambonin’ny latabatra. Dia nanomboka nieritreritra aho fa hotakin’ny tompony amiko indray ilay vata sy ireo firavaka; ary raha avelako hiparitaka izy ireny, dia tsy ho azoko averina hapetraka amin’ny toerany tao anatin’ilay vata intsony tahaka ny teo aloha; ary tsapako fa tsy ho hainy na oviana na oviana ny hiatrika ny andraikitra ampamoahina ahy aho, satria ho lehibe loatra izany. Dia nanomboka nifona tamin’ny olona aho mba tsy hikasika azy ireny, na hanala azy ao anatin’ilay vata; nefa arakaraka ny nifonako no vao mainka nanaparitahany azy; ary ankehitriny dia toa naparitany eran’ny efitrano rehetra izy ireny, teny amin’ny gorodona sy teo ambonin’ny fanaka rehetra tao amin’ny efitrano.”
“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.
Dia nahitako avy eo fa teo anivon’ny firavaka tena izy sy ny vola madinika tena izy izay efa naeliny dia natsipiny niparitaka koa ny habetsahana tsy tambo isaina amin’ny firavaka sandoka sy vola madinika hosoka. Tena nirehitra mafy ny fahatezerako noho ny fitondran-tenany ambany sy ny tsy fankasitrahany, ka nananatra sy nanome tsiny azy ireo aho noho izany; nefa arakaraka ny nananarako azy no vao mainka nampielezany teo anivon’ny tena izy ireo firavaka sandoka sy vola madinika hosoka.
“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.
“Dia tezitra mafy tao amin’ny fanahiko ara-nofo aho tamin’izay ka nanomboka nampiasa hery ara-nofo handroahana azy ireo hivoaka ny efitrano; nefa raha mbola nandroraaka ny iray aho, dia nisy telo hafa indray niditra ka nitondra loto sy potipoti-javatra sy fasika ary karazan-fako isan-karazany, mandra-pandrakofany ireo tena firavaka rehetra sy ireo diamondra ary ireo vola madinika, ka tsy hita maso intsony izy rehetra. Novakivakiny koa ny vata fitahirizako ka naeliny teny amin’ny fako izany. Nieritreritra aho fa tsy nisy olona nijery ny alaheloko na ny hatezerako. Kivy sy very fanantenana tanteraka aho, dia nipetraka ka nitomany.
“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.
«Raha nitomany sy nisaona toy izany aho noho ny fahaverezako lehibe sy ny adidy iandraiketako, dia nahatsiaro an’Andriamanitra aho ka nivavaka mafy mba handefasany fanampiana ho ahy. Niaraka tamin’izay dia nivoha ny varavarana, ary nisy lehilahy iray niditra tao an-trano; dia niala tao avokoa ny olona rehetra, ary izy, nitana borosy famafana vovoka teny an-tanany, dia nanokatra ny varavarankely ka nanomboka namafa ny vovoka sy ny fako hiala tao an-trano. »
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Niantso taminy aho mba hifehy tena, fa nisy vatosoa sarobidy niparitaka teny amin’ny korontam-bato.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Hoy izy tamiko hoe: “Aza matahotra”, fa izy no “hikarakara azy ireo.”
“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.
“Dia, raha mbola nifafa ny vovoka sy ny fako, ny firavaka sandoka sy ny vola madinika hosoka, dia samy niakatra ka nivoaka tamin’ny varavarankely tahaka ny rahona, ary ny rivotra nitondra azy ireny lasa. Tao anatin’izany fikorontanana izany dia nakimpiko vetivety ny masoko; nony nosokafako indray izy, dia efa lasa avokoa ny fako rehetra. Ny vatosoa sarobidy, ny diamondra, ny vola madinika volamena sy volafotsy, dia niparitaka be nanerana ny efitra manontolo.”
“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.
Dia avy eo dia nametraka teo ambonin’ny latabatra vata iray Izy, lehibe lavitra sady tsara tarehy kokoa noho ilay teo aloha, ary novangiany tamin’ny tanany feno ireo firavaka, ireo diamondra, ireo vola madinika, ka nariany tao anatin’ilay vata, mandra-paha-tsy nisy na dia iray aza tavela, na dia tsy lehibe noho ny lohan’ny fanjaitra aza ny sasany tamin’ireo diamondra.
“He then called upon me to ‘come and see.’
“Dia kemudian memanggil aku untuk ‘datang dan lihat.’”
“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.
“Nijery tao anatin’ilay vata aho, nefa nanjelanjelatra ka nahadona ny masoko ny zavatra hitako. Namirapiratra impolo heny noho ny voninahiny taloha izy ireo. Nihevitra aho fa efa nohosorana tamin’ny fasika teo ambanin’ny tongotr’ireny olona ratsy fanahy ireny, izay nampiely azy sy nanitsakitsaka azy ho amin’ny vovoka. Voalamina tamin’ny filaharana tsara tarehy tao anatin’ilay vata izy rehetra, samy teo amin’ny toerany avy, tsy nisy soritra hita tamin’ny fisasarana nataon’ilay lehilahy izay nanipy azy tao. Niantso mafy aho noho ny hafaliana tokoa, ary izany antso izany no nampifoha ahy.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny nofin’i Miller.
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.
Ity manaraka ity dia fampidirana ny nofy faharoan’i William Miller, nosoratan’i James White tamin’izy namoaka ny nofin’i Miller tao amin’ny 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.
“Ity nofy manaraka ity dia navoaka tao amin’ny Advent Herald, mihoatra ny roa taona lasa izay. Tamin’izany dia hitako fa nanamarika mazava ny fanandramantsika teo aloha momba ny Fiavian’i Kristy fanindroany izany, ary nomen’Andriamanitra io nofy io ho soa ho an’ny ondry aman’osy miely patrana.”
“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.
“Anisan’ny famantarana ny fanatonan’ilay andro lehibe sy mahatahotra an’i Jehovah, dia napetrak’Andriamanitra ny nofy. Jereo Joela 2:28–31; Asan’ny Apostoly 2:17–20. Mety ho avy amin’ny fomba telo ny nofy; voalohany, ‘avy amin’ny hamaroan’ny raharaha.’ Jereo Mpitoriteny 5:3. Faharoa, izay eo ambanin’ny fanahin-dratsy sy ny fitaka ataon’i Satana dia mety hanana nofy noho ny heriny miasa aminy. Jereo Deoteronomia 8:1–5; Jeremia 23:25–28; 27:9; 29:8; Zakaria 10:2; Joda 8. Ary fahatelo, Andriamanitra dia nampianatra mandrakariva, ary mbola mampianatra ny olony bebe kokoa na latsaka amin’ny alalan’ny nofy, izay tonga amin’ny asan’ny anjely sy ny Fanahy Masina. Izay mijoro ao amin’ny mazava madio amin’ny fahamarinana dia hahafantatra rehefa omen’Andriamanitra nofy izy; ary ny toy izany dia tsy ho voafitaka na ho voatarika ho amin’ny lalan-diso amin’ny nofy sandoka.”
“‘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.
“‘Ary hoy Izy hoe, Henoy ankehitriny ny teniko; raha misy mpaminany eo aminareo, Izaho Jehovah dia hampahafantatra ny tenako aminy amin’ny fahitana, ary hiresaka aminy amin’ny nofy.’ Nomery 12:6. Hoy Jakoba: ‘Ilay Anjelin’i Jehovah dia niteny tamiko tamin’ny nofy.’ Genesisy 31:2. ‘Ary Andriamanitra nankeo amin’i Labana Syriana tamin’ny nofy alina.’ Genesisy 31:24. Vakio ny nofin’i Josefa, [Genesisy 37:5–9], ary avy eo ny tantara mahaliana momba ny fahatanterahan’izany tany Egypta. ‘Tany Gibeona Jehovah dia niseho tamin’i Solomona tamin’ny nofy alina.’ 1 Mpanjaka 3:5. Ilay sariolona lehibe sady manan-danja indrindra ao amin’ny toko faharoa amin’i Daniela dia nomena tamin’ny nofy, ary koa ireo biby efatra, sns., ao amin’ny toko fahafito. Raha nitady handringana ny Mpamonjy mbola zaza i Heroda, dia nampitandremana tamin’ny nofy Josefa mba handositra ho any Egypta. Matio 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.
“‘Ary izao no hiseho amin’ny andro farany, hoy Andriamanitra: handatsaka ny Fanahiko amin’ny nofo rehetra Aho; ary ny zanakareo lahy sy ny zanakareo vavy haminany, ary ny zatovonareo hahita fahitana, ary ny antitrareo hanonofy nofy.’ Asan’ny Apostoly 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.
“Ny fanomezam-pahasoavan’ny faminaniana, amin’ny alalan’ny nofy sy ny fahitana, dia eto no vokatry ny Fanahy Masina, ary amin’ny andro farany dia haseho ampy tsara ka ho famantarana. Iray amin’ireo fanomezam-pahasoavan’ny fiangonan’ny filazantsara izany.
“‘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.
«Ary Izy nanome ny sasany ho apostoly; ary ny sasany ho MPAMINANY; ary ny sasany ho evanjelista; ary ny sasany ho mpiandry sy mpampianatra; ho fanatanterahana ny fahamasinan’ny olona masina, ho amin’ny asan’ny fanompoana, ho fampandrosoana ny tenan’i Kristy.» Efesiana 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.
“‘Ary Andriamanitra efa nametraka ny sasany ao amin’ny fiangonana, voalohany apostoly, faharoa MPAMINANY,’ sns. 1 Korintiana 12:28. ‘Aza manamavo ny FAMINANIANA.’ 1 Tesaloniana 5:20. Jereo koa Asan’ny Apostoly 13:1; 21:9; Romana 7:6; 1 Korintiana 14:1, 24, 39. Ny mpaminany na ny faminaniana dia ho fampandrosoana ny fiangonan’i Kristy; ary tsy misy porofo azo entina avy amin’ny tenin’Andriamanitra fa tokony hifarana izy ireny alohan’ny hifaranan’ny evanjelista sy ny mpiandry ary ny mpampianatra. Fa hoy ilay mpanohitra: ‘Efa maro loatra ny fahitana sy nofy sandoka ka tsy azoko atokisana ny zavatra toy izany.’ Marina fa Satana dia manana ny hosoka ataony. Efa nanana mpaminany sandoka mandrakariva izy, ary azo antoka fa tokony hanantena izany isika ankehitriny amin’ity ora farany amin’ny famitahany sy ny fandreseny ity. Izay mandà ny fanambarana manokana toy izany satria misy ny sandoka, dia afaka mandeha lavidavitra kokoa amin’ny fahamarinana mitovy ihany ka mandà fa Andriamanitra dia mba nanambara ny tenany tamin’ny olombelona tamin’ny nofy na fahitana, satria efa nisy mandrakariva ny sandoka.”
“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.
“Ny nofy sy ny fahitana no fitaovana izay nanambaran’Andriamanitra ny tenany tamin’ny olona. Tamin’ny alalan’izao fitaovana izao no nitenenany tamin’ny mpaminany; napetrany eo anivon’ny fanomezam-pahasoavan’ny fiangonan’ny filazantsara ny fanomezam-pahasoavan’ny faminaniana, ary nampidiriny ho isan’ireo famantarana hafa amin’ny ‘ANDRO FARANY’ ny nofy sy ny fahitana. Amena.
“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.
“Ny tanjoko tamin’ireo fanamarihana etsy ambony dia ny hanaisotra ny fanoherana amin’ny fomba araka ny Soratra Masina, ary hanomana ny sain’ny mpamaky ho amin’izay manaraka.” James White.