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.
Tiri kutarisa kushandiswa kwechiprofita kwehope dzaWilliam Miller mumazuva okupedzisira, umo ndimo munowanikwa kuzadziswa kwakakwana kwechiprofita chose. Hope dzaMiller dzinoratidza kuwanikwa, kusimbiswa, kurambwa, kuvigwa, nokudzorerwa kwezvokwadi dzepasi dzeAdventism dzakaunganidzwa kubudikidza noushumiri hwaMiller. Zvokwadi idzodzo dzepasi dzaimiririra zvokwadi dzakasunungurwa chisimbiso muna 1798. Zvokwadi idzodzo dzinomiririrwa nechiratidzo cheRwizi Ulai. Hope dzaMiller, sezvazvakanyorwa mubhuku rinonzi Early Writings, dzaiva hope dzake dzechipiri, uye hope idzodzo dzakanga dzakafananidzirwa nehope dzechipiri dzaNebhukadhinezari, sezvakangoitawo Miller pachake kufananidzirwa naNebhukadhinezari.
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.
Zvinyorwa zvakapfuura zvakaratidza kuti kuguma kweupenyu hwaNebhukadhinezari hwokurarama “nguva nomwe” aine mwoyo wechikara, kwakaguma nenzira yokufananidzira muna 1798. Umambo hwake hwakazodzorerwa, uye kekutanga, Nebhukadhinezari akamirira munhu akatendeuka zvizere. Maererano ne“nguva yokupedzisira,” muna 1798, akamirira “vakachenjera.” Takazivisawo kuti, saMambo wokutanga weBhabhironi, kutongwa kwaNebhukadhinezari kwe“nguva nomwe,” kwakafananidzira kutongwa kwaBherishazari kwemazana maviri namakumi maviri mashanu namakumi maviri (mene, mene, tekel, upharsin), iye akanga ari mambo wokupedzisira weBhabhironi.
“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.
“Kumubati wokupedzisira weBhabhironi, sezvakaitikawo muchiratidzo kumubati waro wokutanga, kwakanga kwasvika mutongo waMurindi mutsvene wokuti: ‘Imi mambo, … zvataurwa kwamuri ndizvi: ushe hwenyu hwabviswa kwamuri.’ Danieri 4:31.” Vaprofita naMadzimambo, 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.
UDadewethu White wamchaza uBhelishasari ngehora lakhe lokwahlulelwa njengokuthi “inkosi eyisiphukuphuku.” Esiphethweni sehora lokwahlulelwa likaNebukhadinezari, umelela “inkosi ehlakaniphileyo,” ngoba wazuza ekwahlulelweni “kwezikhathi eziyisikhombisa,” kanti uBhelishasari, lanxa wayelazi lelo mbali, wala ukuzuza kukho.
“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.
“Asi Belshaza’s kufarira zvokuzvivaraidza nokuzvikudza kwakadzima zvidzidzo zvaaifanira kunge asina kumbokanganwa; uye akaita zvivi zvakafanana nezvakaunza kutonga kunoshamisa pamusoro paNebhukadhinezari. Akaparadza mikana yaakanga apiwa nenyasha, achiregeredza kushandisa mikana yaiva pedyo naye kuti asvike pakuziva chokwadi. ‘Ndinofanira kuitei kuti ndiponeswe?’ wakanga uri mubvunzo wakafuratirwa nokusava nehanya namambo mukuru asi benzi.” 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.
Nebhukadhinezari chiratidzo che“vakachenjera” muna 1798, vanonzwisisa kuwanda kwezivo panguva yokuguma.
“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.
“Kuzvikudza kwaakanga azvirova nako kwakanga kusati kwanyatsobuda pamiromo yake, apo inzwi rakabva Kudenga rikamuudza kuti nguva yakatarwa naMwari yokutonga yakanga yasvika. Pakarepo njere dzake dzakabviswa kwaari, akava semhuka. Kwemakore manomwe akagara akaderedzwa saizvozvo. Pakupera kwenguva iyi njere dzake dzakadzorerwa kwaari, uye ipapo, achitarisa kumusoro mukuzvininipisa kuna Mwari mukuru weKudenga, akaziva ruoko rwoumwari mukurangwa uku, uye akadzorerwazve pachigaro chake choushe.
“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 chikalata cha pa ŵanthu wose, Fumu Nebukadinezara yikazomera mulandu wake, kweniso lusungu lukuru lwa Chiuta mu kumuwezgereskaso. Ichi ndicho chikaŵa chakuchita chake chaumaliro cha umoyo wake umo kwalembekera mu Mbiri Yakupatulika.” 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.
Pakupera kwe“nguva nomwe” dzaNebhukadhinezari, iye akaita chiziviso pachena, chakabatanidzawo kupupura pachena. Miller, saNebhukadhinezari, anomiririra “vakachenjera” muna 1798, vanonzwisisa kuwedzera kwezivo panguva yokuguma. Vose vari vaviri vakava nezviroto zviviri, uye chiroto chechipiri chemumwe nomumwe wavo chinoratidza nenzira yokufananidzira “nguva nomwe.” “Nguva nomwe” dzakaratidzwa muzvinyorwa zvakapfuura sechinoratidza nzvimbo yokuchinjira.
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.
Muna 1798, Nebhukadhinezari anoratidza shanduko kubva pachimiro chake chokuzvikudza, achipinda muchimiro chevane uchenjeri. Izvi zvaisanganisirawo kupupura kwake pachena. Gore ra1798 rakanga ririwo nzvimbo yokushanduka pakati poushe hwechishanu nohwechitanhatu hwechiporofita cheBhaibheri. Rakarevawo kusvika kwengirozi yokutanga, nokudaro richiratidza nguva itsva yokugoverwa kwezvinhu zvoumwari, nokuti yambiro yokutongwa kuri kuuya yaisagona kuitika kusvikira ushe hwechishanu hwechiporofita cheBhaibheri hwatambira ronda rwahwo runouraya.
“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.
“Mensaje iyoyo imapereka kuwala pa nthawi imene kayendedwe aka kayenera kuchitika. Kunanenedwa kuti ndi gawo la ‘uthenga wabwino wosatha;’ ndipo ilengeza kutsegulidwa kwa chiweruzo. Uthenga wa chipulumutso walalikidwa m’mibadwo yonse; koma uthenga uwu ndi gawo la uthenga wabwino limene likanatha kulengezedwa m’masiku otsiriza okha, pakuti pamenepo pokha m’pamene zikanakhala zoona kuti ora la chiweruzo lafika. Maulosi amasonyeza mndandanda wa zochitika zofikira pa kutsegulidwa kwa chiweruzo. Izi n’zoona makamaka m’buku la Danieli. Koma gawo la ulosi wake limene linkakhudza masiku otsiriza, Danieli analamulidwa kuti alitseke ndi kulisindikiza ‘mpaka nthawi ya mapeto.’ Sikuti kufikira titafika pa nthawi imeneyi m’pamene uthenga wokhudza chiweruzo ukadatha kulengezedwa, wokhazikika pa kukwaniritsidwa kwa maulosi amenewa. Koma pa nthawi ya mapeto, akutero mneneriyo, ‘ambiri adzathamanga uku ndi uku, ndipo chidziwitso chidzachuluka.’ Danieli 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 lisitazame kuja kwa Kristo katika siku yake. ‘Siku hiyo haitakuja,’ asema, ‘isipokuwa kwanza kutokee kuanguka imani, na yule mtu wa dhambi afunuliwe.’ 2 Wathesalonike 2:3. Si mpaka baada ya ule ukengeufu 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 kuasi,’ ‘mwana wa upotevu,’ na ‘yule mwovu,’ anawakilisha upapa, ambao, kama ilivyotabiriwa katika unabii, ulipaswa kudumisha ukuu wake kwa miaka 1260. Kipindi hiki kiliisha mwaka 1798. Kuja kwa Kristo kusingeweza kutukia kabla ya wakati huo. Paulo anaeneza onyo lake juu ya kipindi chote cha mpango wa Kikristo hadi mwaka 1798. Ni baada ya wakati huo ndipo 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.
“សារបែបនេះមិនដែលត្រូវបានប្រកាសឡើយនៅក្នុងសម័យកាលកន្លងមក។ ដូចដែលយើងបានឃើញ សាវកប៉ូលមិនបានអធិប្បាយអំពីសារនេះទេ; លោកបានបញ្ជូនបងប្អូនរបស់លោកឲ្យទន្ទឹងរង់ចាំអនាគតដ៏ឆ្ងាយនៅពេលនោះ សម្រាប់ការយាងមករបស់ព្រះអម្ចាស់។ ពួកអ្នកកែទម្រង់ក៏មិនបានប្រកាសវាដែរ។ ម៉ាទីន លូធើរ បានដាក់ការជំនុំជម្រះថានឹងកើតមាននៅប្រហែលបីរយឆ្នាំទៅមុខពីសម័យរបស់លោក។ ប៉ុន្តែ ចាប់តាំងពីឆ្នាំ 1798 មក សៀវភៅដានីយ៉ែលត្រូវបានបើកត្រា ចំណេះដឹងអំពីទំនាយបានកើនឡើង ហើយមនុស្សជាច្រើនបានប្រកាសសារដ៏ឧត្តុង្គឧត្តមអំពីការជំនុំជម្រះដែលនៅជិតមកដល់។” 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 1798, igikorwa cy’agakiza cyinjiye mu gihe gishya, kandi icyo gihe gishya cyatanze umuburo w’ikindi gihe cyari kuzatangira mu 1844. Igihe icyo gihe cyahindukaga, urugi rumwe rwari gufungwa, kandi urundi rugakingurwa.
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.
Uye kumutumwa wekereke iri muFiradherufiya nyora kuti; Izvi ndizvo zvinotaura iye mutsvene, iye wechokwadi, iye ane kiyi yaDhavhidhi, iye anozarura, uye hakuna munhu anovhara; uye anovhara, uye hakuna munhu anozarura; Ndinoziva mabasa ako: tarira, ndaisa pamberi pako musuo wakazaruka, uye hakuna munhu angauvhara: nokuti une simba shoma, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Zvakazarurwa 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.
Kuvhurwa kwomukova kunoratidza nguva itsva yokugoverwa kwezvinhu zvaMwari. Pakava nokuchinja kwenguva yokugoverwa kwoushe pamwe chete neshoko muna 1798, pakupera kwokutsamwa kwokutanga, kwakazadzikiswa kubva muna 723 BC kusvikira muna 1798. Pakavapowo nokuchinja kwenguva yokugoverwa muna 1844, pakupera kwokutsamwa kwokupedzisira, kwakazadzikiswa kubva muna 677 BC kusvikira muna 1844. Muna 1798, nguva yokugoverwa kweshoko romutumwa wokutanga, iro rakayambira nezverutongo rwakanga rwava kuswedera, yakanga yasvika. Vose Nebhukadhinezari naMiller vanomiririrwa se“vakachenjera,” pa“nguva yokuguma,” apo “mukova” wakazarurirwa kugoverwa kwemukati kweshoko romutumwa wokutanga uye nokuchinja kwokunze kwenguva yokugoverwa kubva kuchikara chegungwa kuenda kuchikara chenyika. Nguva yokugoverwa kweshoko romutumwa wokutanga yakazadzikiswa apo mukova wokupinda muNzvimbo Tsvene-tsvene wakazarurwa pana 22 Gumiguru 1844, uye nguva yokugoverwa kwomutumwa wechitatu, pamwe chete norutongo rwokuferefeta, yakasvika.
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.
Chiroto cha ciŵiri cha Miller chikamba apo jeko likajulika mu 1798, ndipo chikamara apo jeko likajulika mu nyengo ya kusintha ya “ŵakaboni ŵaŵiri” awo ŵaukiskika kuti ŵapharazge uthenga wa Kulira kwa Pakatikati pa Usiku. Mu uchimi, wose ŵaŵiri Nebukadinezara na Miller ŵakimiranga kusintha kufuma ku ufumu wa chikoko cha mu nyanja kuya ku ufumu wa chikoko cha pa charu mu 1798. Wose ŵaŵiri ŵakimiranga kupharazga kwa kusendelera na kufika kwa cheruzgo chakufufuza mu 1844. 1798 na 1844 ŵakuyimira kumalizgika kwa “ukali” wakwamba na waumaliro wa Chiuta pa ŵanthu ŵake, uwo ukafiskika mu nyengo ya “nyengo zinkhondi na ziŵiri,” umo vyayowoyekera mu Leviticus twente-sikisi. Vilimika makumi ghanayi na vinkhondi na cimoza kufuma mu 1798 kufika mu 1844 vikuyimira kuzenga kwa tempile lauzimu ilo mthenga wa phangano wakiza mwamabuchibuchi pa Okutobala 22, 1844, apo Khristu wakasinthanga kufuma mu Malo Ghatuŵa kuya mu Malo Ghatuŵisiska.
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.
ឆ្នាំ 1798 និង 1844 កំណត់អត្តសញ្ញាណការផ្លាស់ប្ដូរៗ (ច្រើនជាងមួយ) ដែលត្រូវបានសម្គាល់ដោយ “ប្រាំពីរដង”។ ការផ្លាស់ប្ដូរពី Millerite Philadelphian Adventism ទៅកាន់ Millerite Laodicean Adventism ក្នុងឆ្នាំ 1856 ក៏ត្រូវបានសម្គាល់ដោយការកើនឡើងនៃចំណេះដឹងអំពី “ប្រាំពីរដង” ដែលបន្ទាប់មកត្រូវបានបដិសេធនៅឆ្នាំ 1863។ នៅឆ្នាំ 1798 មានការកើនឡើងនៃចំណេះដឹងពីសៀវភៅដានីយ៉ែល ដែលរួមបញ្ចូលទាំង “ប្រាំពីរដង” ដដែលនោះ នៃលេវីវិន័យ ជំពូក 26 ដែលត្រូវបានបដិសេធនៅចុងបញ្ចប់នៃ Millerite Philadelphian 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.
Shanduko ya kufamba kwa malaika wa kwanza kutoka Philadelphia kwenda Laodikia iliwasilishwa na miaka saba kuanzia 1856 hadi 1863. Ujumbe wa Laodikia uliwasili mwaka 1856, na kwa muda wa miaka saba nuru mpya ya “nyakati saba” iliyokuwa imefunguliwa ilizalisha mchakato wa majaribio wa hatua tatu, ambao Uadventista uliushindwa mwaka 1863. Miaka saba ilitolewa kwa nuru ya “nyakati saba,” ili ama ipokelewe au ikataliwe. Shanduko ya harakati ya Uadventista wa Kifiladelphia wa Kimilleri kwenda Uadventista wa Kilaodikia wa Kimilleri ni kielelezo cha kugeuzwa kwa mfuatano mwishoni, yaani, shanduko ya harakati ya Kilaodikia ya malaika wa tatu kwenda harakati ya Kifiladelphia ya malaika wa tatu.
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.
Unabii wa Isaya wa miaka sitini na mitano 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.
Nokuti musoro weSiria iDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efuremu richaputswa, kuti rirege kuva rudzi. Isaya 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.
Chiporofita cha Isaya chemakore makumi matanhatu nemashanu chakapiwa muna 742 BC, uye mukati memakore makumi matanhatu nemashanu umambo hwokumusoro hwaizenge husisipo. Makore gumi nemapfumbamwe pashure pa742 BC, muna 723 BC, umambo hwokumusoro hwakatapwa ndokuendeswa muuranda neAsiria. Pakupera kwemakore makumi matanhatu nemashanu, kutsamwa kweumambo hwokumaodzanyemba kwakatanga muna 677 BC, apo Manase akatorwa ari nhapwa nevaBhabhironi. Naizvozvo, makore makumi matanhatu nemashanu anomirira nguva yemakore gumi nemapfumbamwe kusvika pakutapwa kokutanga kweumambo hwokumusoro, ozoteverwa nemamwe makore makumi mana namatanhatu kusvikira pakutapwa kwaManase.
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.
Uburonzi bw’uwo buhanuzi bwageze ku gusohozwa kwabwo kwabugenewe mu wa 1798, 1844 no mu wa 1863. Mu wa 1798, habayeho ihinduka ry’imbere mu butumwa bw’agakiza kubera ukuza kw’umumarayika wa mbere, kandi habaho n’ihinduka ry’inyuma ry’ubwami bwo mu buhanuzi bwa Bibiliya. Mu wa 1844, habayeho ihinduka ry’imbere mu butumwa bw’agakiza ubwo urugi rw’Ahantu Hera rwafungwaga maze urubanza rw’igenzura rugatangira, hamwe no kuza kw’umumarayika wa gatatu. Mu wa 1863, habayeho ihinduka ry’inyuma ubwo amahembe yombi y’inyamaswa yo mu isi yagabanyikagamo ibyiciro bibiri.
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 ya Kirepublican iligawanyika katika vyama viwili vya kisiasa ambavyo vingetawala historia ya mnyama wa dunia tangu wakati huo na kuendelea. Pembe ya Kiprotestanti iligawanyika katika madhihirisho mawili ya uasi-imani, upande mmoja ukidai kuwa wa Kiprotestanti na ukidai kushika Sabato ya siku ya saba, na jamii nyingine iliyodai kuwa ya Kiprotestanti, lakini ikaiinua siku ya jua kuwa 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.
M’nkhani imeneyo, nyanga ya Chiprotestanti imene inatuluka m’Nthawi za Mdima, inayesedwa kuyambira pa Ogasiti 11, 1840 kufikira pa Okutobala 22, 1844, ndipo inalephera m’kayesedwe kameneko, ndipo inasanduka kuchoka pa anthu a Chiprotestanti osunga Lamlungu kufika pa anthu ampatuko a Chiprotestanti osunga Lamlungu.
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.
Mu nhoroondo yenyanga yechiPurotesitendi yechokwadi yakasimbwa ikazivikanwa muna 1844, pakava nenguva yokuedzwa kubva muna 1856 kusvikira muna 1863. Ipapo nyanga yechiPurotesitendi yechokwadi inochengeta Sabata yakapinduka zvose kubva kuFiradherfia ichienda kuRaodhikia, uyezve kubva kuvanhu vechiPurotesitendi vechokwadi vanochengeta Sabata ichienda kunyanga yechiPurotesitendi yakatsauka inochengeta Sabata. “Nguva nomwe” dzakabatana na1798, 1844, 1856 na1863. “Nguva nomwe” chiratidzo chine chokuita nenzvimbo yokushanduka, uye chokwadi ichi chakasimbiswa pamusoro pezvapupu zvinoverengeka.
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.
Muna 1798, kwakava nokuwedzera kwezivo pamusoro pe“nguva nomwe,” nokuti chiporofita chenguva chokutanga-chokutanga chakawanikwa naMiller chaiva icho chokwadi chacho. Pakazosvika 1863, chokwadi ichocho chakanga charambwa, nokudaro zvichiratidza kupera kwenguva yokupedzisira yemakore makumi matanhatu namashanu echiporofita chakaiswa pachena muna Isaya chitsauko 7.
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.
Unabii kamili wa miaka elfu mbili mia tano na ishirini una kipindi cha miaka sitini na mitano katika mwanzo wake na pia katika mwisho wake, kwa namna ya taswira iliyorudishwa nyuma, kama kioo. Katika mwanzo wa mwisho wa ile miaka sitini na mitano (1798), uliowakilishwa kwa mfano na mwanzo wa mwanzo wa ile miaka sitini na mitano katika 742 KK wakati unabii ulipotolewa, kulikuwepo kuongezeka kwa maarifa juu ya “nyakati saba,” ambayo “wenye hekima” wa Kimilleri waliielewa na kuitangaza. Katika mwisho wa mwisho wa ile miaka sitini na mitano, katika 1863, kulikuwepo tena kuongezeka kwa maarifa juu ya ukweli huohuo ambao hatimaye ulikataliwa na “makuhani” waliokuwa wamevikwa taji hivi karibuni wa pembe ya kweli ya Kiprotestanti.
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.
Vanhu vangu vanoparadzwa nokushayiwa zivo; nokuti wakaramba zivo, neniwo ndichakuramba, kuti urege kuva muprista kwandiri; zvawakakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. 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.
Kuengezeka kwa maarifa wakati kitabu cha Danieli kinapofunguliwa muhuri kunahusianishwa na “nyakati saba,” kwa hiyo si ishara tu ya hatua ya mpito, bali pia ya kufunuliwa kwa ujumbe wa unabii.
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.
Olunye utshintsho lwaqala ngomhla we-18 Julayi 2020, ngokuphoxeka kokuqala, okwaqalisa “ixesha lokulibaziseka” kwaza kwaphawula ukuqala kweentsuku ezintathu nesiqingatha zesahluko seshumi elinanye seSityhilelo, apho amangqina amabini elele efile esitratweni somzi omkhulu waseSodom naseYiputa.
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.”
Julayi 18, 2020, rinoratidza kutanga kwemazuva matatu nehafu echiratidzo (“nguva nomwe”), akanga aratidzwa nenhoroondo ya1856 kusvika kuna 1863. Nguva dzose dziri mbiri idzi zviratidzo zve“nguva nomwe.” Nguva dzose dziri mbiri idzi dzinoratidza kushanduka kwenguva yekutonga kwehumwari (shanduko). Nguva dzose dziri mbiri idzi dzinomiririra kuwedzera kwezivo kwakabatana ne“nguva nomwe.”
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.
Zvakanga zviri munguva yokuchinja kubva muumambo hweBhabhironi kuenda muumambo hweMedhia nePeresia apo Danieri akanyengetera munyengetero weRevhitiko makumi maviri nenhanhatu, nokudaro achizivisa munyengetero weRevhitiko makumi maviri nenhanhatu sechiratidzo chenzira chokuchinja kwemazuva okupedzisira. Muroto rwaMiller, pakupera kwezvirevo zvinomwe zveshoko rokuti “kuparadzira,” Miller anochema uye anonyengetera. Kuchema uku kunoratidza nzvimbo apo Shumba yorudzi rwaJudha (murume webhurasho reguruva), anobvisa chisimbiso pamharidzo yakanga yakaiswa chisimbiso.
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.”
Munya waMiller unoratidza munamato waDanieri waRevhitiko makumi maviri nenhanhatu, uyo wakabatana ne“nguva nomwe,” uye unoitika apo musuwo namahwindo zvakazarurwa muhope dzaMiller. Asi munamato waDanieri, muchitsauko chepfumbamwe, unowiriranawo nomunamato waDanieri uri muchitsauko chechipiri. Unowiriranawo nomunamato wokureurura waNebhukadhinezari pakuguma kwe“nguva dzake nomwe.”
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.
Nokudaro munamato waMiller wakamirwa nemunamato waRevhitiko makumi maviri nenhanhatu, waiva munamato weruzhinji wokureurura uye munamato wokukumbira kusunungurwa kwechisimbiso chechakavanzika chokupedzisira chouprofita, nokuti uprofita hwose hunoratidza mazuva okupedzisira. Naizvozvo chakavanzika chiri muna Danieri chitsauko chechipiri chinomirira chakavanzika chokupedzisira chinofanira kusunungurwa pachisimbiso. Munamato waMiller, muhope dzake, waiva munamato wokushushikana nokutsamwa kwakarurama pamusoro pezvinonyangadza zvakanga zvaitika kumatombo anokosha aiva mukamuri rake. Kushushikana kwake kwakaratidzwa naavo vanogomera nokuchema muna Ezekieri chitsauko chepfumbamwe, panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru.
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 akatarira apo zvokwadi dzaivigwa zvishoma nezvishoma nedzidziso dzenhema, kusvikira pakupedzisira zvasvika padanho rokuti bhokisi racho (iro Bhaibheri pacharo) rakaparadzwa. Kuparadzwa kwebhokisi raMiller kwakaitika muchizvarwa chechitatu cheAdventism apo pakava nokufamba kwakanangwa kwokurasa parutivi Bhaibheri raKing James kuitira shanduro dzemazuva ano dzakaora, dzakavakirwa paKaturike, dzeBhaibheri.
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 akachema, kisha akaomba, na mara mlango ukafunguliwa, nao watu wote wakaondoka. Kisha yule mtu mwenye brashi ya kuondoa uchafu (Simba wa kabila la Yuda) akaingia, akafungua madirisha na kuanza kusafisha. Ndipo Miller akaeleza wasiwasi wake kuhusu vito vilivyokuwa vimetawanyika, naye yule mtu mwenye brashi ya kuondoa uchafu akaahidi kwamba atavitunza vito hivyo. Katika msongamano wa shughuli za yule mtu mwenye brashi ya kuondoa uchafu katika kazi yake ya kusafisha, Miller akafumba macho yake kwa kitambo, na alipofumbua macho yake, takataka zilikuwa zimeondoka. Vito vilikuwa vimetawanyika chumbani, kisha yule mtu mwenye brashi ya kuondoa uchafu akakiweka kile kisanduku kikubwa zaidi juu ya meza, akavikusanya vito hivyo na kuvitupa ndani ya kisanduku hicho, akasema, “njoo uone.”
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.
Msemo, “njoo uone,” ni ishara kwamba ukweli fulani umefunguliwa muhuri sasa hivi. Ukweli unaofunguliwa muhuri kwa Miller ni ukweli wa mwisho, kwa maana jambo linalofuata kutokea ni kuamshwa kwa Miller katika “kelele,” ikiuwakilisha mwito mkuu. Miller alikuwa wa mwisho kuupokea ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamillerite, na muda mfupi tu kabla ya ile kelele inayomwamsha katika ndoto, alifumba macho yake kwa kitambo. Kifungu pekee katika Biblia kinachorejelea “kitambo” na “macho” kinautambulisha ufufuo wa kwanza.
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.
Tarirai, ndinokuratidzai chakavanzika; hatisi tose tichavata, asi tose tichashandurwa, pakarepo, mukubwaira kweziso, pahwamanda yokupedzisira; nokuti hwamanda icharira, uye vakafa vachamutswa vasisina kuora, uye isu tichashandurwa. Nokuti ichi chinoora chinofanira kupfeka kusapera nokuora, uye ichi chinofa chinofanira kupfeka kusafa. 1 VaKorinte 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.
ചരിത്രത്തിൽ, വെളിപ്പാട് അദ്ധ്യായം പതിനൊന്നിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നതുപോലെ, മൂന്നാം ദൂതന്റെ ലാവോദിക്യ പ്രസ്ഥാനത്തിൽ നിന്ന് മൂന്നാം ദൂതന്റെ ഫിലദെൽഫ്യ പ്രസ്ഥാനത്തിലേക്കുള്ള പരിവർത്തനത്തിന്റെ സാഹചര്യത്തിൽ, മില്ലർ അർദ്ധരാത്രി നിലവിളിയുടെ സന്ദേശം സ്വീകരിച്ച ജ്ഞാനികളായ കന്യകമാരിൽ ഏറ്റവും ഒടുവിലത്തവനെ പ്രതിനിധീകരിക്കുന്നു. അതിനെ ആദ്യം സ്വീകരിച്ചവർ ഏറ്റവും ആത്മീയരായവരായിരുന്നു.
“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.
“Ichi ndichocho chakange chiri kuchema kwepakati pousiku, kwaifanira kupa simba kushoko remutumwa wechipiri. Ngirozi dzakatumwa kubva kudenga kuti dzimutse vatsvene vakanga vaora mwoyo uye dzivagadzirire basa guru rakanga riri pamberi pavo. Varume vakanga vane matarenda zvikuru havana kuva ivo vokutanga kugamuchira shoko iri. Ngirozi dzakatumwa kuna vanozvininipisa, vakazvipira, uye dzakavamanikidza kusimudza kuchema dzichiti, ‘Tarirai, Mwenga ari kuuya; budai mumusangane Naye!’ Avo vakanga vakapiwa kuchema uku vakakurumidza, uye nesimba roMweya Mutsvene vakaparidza shoko iri, vakamutsa hama dzavo dzakanga dzaora mwoyo. Basa iri harina kumira pauchenjeri nokudzidza kwavanhu, asi pasimba raMwari, uye vatsvene Vake vakanzwa kuchema uku vakanga vasingagoni kukuramba. Vaya vakanga vari vomweya zvikuru ndivo vakatanga kugamuchira shoko iri, uye avo vakanga vakambotungamirira mubasa ndivo vakazova vokupedzisira kugamuchira uye kubatsira kuwedzera kuchema uku, ‘Tarirai, Mwenga ari kuuya; budai mumusangane 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.
Pamugumo pa mazuŵa ghatatu na hafu ghachisimboli gha mu Chivumbuzi chaputara leveni, uthenga wakwamba pa mauthenga ghaŵiri, uwo ukuimiririka mu Ezekiel chaputara sate na seveni, ukupharazgika. Uthenga wakwamba ukuwunganya pamoza viwangwa vyakufwa na vyakumbininthika, kweni vichali vyakufwa. Uthenga uwu ukapelekeka na lizgu ilo likachemerezga “mu mapopa”, ntheura kukulongora kuti uthenga wa Ezekiel ukwamba pambere mazuŵa ghala ghatatu na hafu ghachisimboli ghandamare. Mazuŵa ghala ghatatu na hafu ghakuimira “mapopa”, ndipo ni kufuma ku “mapopa” uko uthenga uwu ukupharazgikira. “Mapopa” ghakuŵaso chimanyikwiro cha “nyengo ziŵiri na ziŵiri na ziŵiri na ziŵiri,” icho chikulongora kusintha na kuvumbukwa uko kukwambiska ndondomeko ya kuyezgeka.
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.
Kune kuendelea kwa hatua kwa hatua kwa ujumbe, na upokeaji wake pia uliendelea kwa hatua, kama inavyoonyeshwa katika Kilio cha Usiku wa Manane katika historia ya Wamilleri. Wale waliokuwa wa kiroho zaidi walikuwa wa kwanza kuupokea ujumbe wa sauti ya mtu aliaye nyikani, na wanahistoria wa Uadventista huelekeza kwenye barua iliyoandikwa na William Miller siku chache tu kabla ya Oktoba 22, 1844, ambamo Miller anashuhudia kwamba hatimaye alielewa na kuukubali ujumbe wa Kilio cha Usiku wa Manane wa Samuel Snow.
“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.
“Anodiwa Hama Himes: Ndiri kuona kubwinya mumwedzi wechinomwe kwandisina kumbobvira ndaona kare. Kunyange zvazvo Ishe vakanga vandiratidza zvinorehwa nemufananidzo zvomwedzi wechinomwe, gore nehafu rapfuura, zvakadaro handina kunzwisisa simba remifananidzo iyoyo. Zvino, ngarikudzwe zita raShe, ndiri kuona runako, kuwirirana, nokubvumirana muMagwaro, zvandakanga ndagara ndichinyengeterera kwenguva refu, asi handina kuzviona kusvikira nhasi. Vongai Ishe, iwe mweya wangu. Ngaakomborerwe Hama Snow, Hama Storrs, navamwewo, nokuda kwebasa ravo ravakashandiswa mukuzarura meso angu. Ndava pedyo zvikuru nokusvika kumusha. Kubwinya! Kubwinya! Kubwinya! Kubwinya!” William Miller, Signs of the Times, Gumiguru 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)
Mu kudzokororwa kwenhoroondo yeChichemo chaPakati peUsiku, sezvachinomiririrwa muhope dzaMiller, Miller akavhara meso ake kwechinguvana. Nokudaro, “pakarepo, mukubwaira kweziso, pakurira kwehwamanda yokupedzisira; nokuti hwamanda icharira, uye vakafa vachamutswa.” Muhope dzaMiller anomiririra vekupedzisira kugamuchira shoko reChichemo chaPakati peUsiku, sezvaakaitawo munhoroondo yake pachake. Anomiririra avo vanozogamuchira shoko pakupedzisira nguva pfupi murume webhurasho reguruva asati aunganidza zvishongo zvakanga zvapararira ndokuzvikandira mubhokisi guru. Mubhuku raZvakazarurwa chitsauko chegumi nerimwe, vekupedzisira kugamuchira shoko rechipiri raEzekieri, iro riri shoko remhepo ina dzeIslam, irowo riri shoko rokuiswa chisimbiso, vanozviita nguva pfupi hwamanda yokupedzisira pamahwamanda manomwe isati yarira, iyo iri hwamanda ye“Nhamo” yechitatu. “Pakarepo, mukubwaira kweziso, pakurira kwehwamanda yokupedzisira; nokuti hwamanda icharira, uye vakafa vachamutswa vasingaori, uye isu tichashandurwa.” (1 VaKorinte 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.
Ndima iyi iri kuratidza rumuko rwekutanga runoitika pakuuya kwechipiri, asiwo kune rumuko rwemapfupa akaoma akafa (zvapupu zviviri) runoitika mu“awa” yokudengenyeka kukuru kwenyika yaZvakazarurwa chitsauko 11. Mu“awa” iyoyo yokudengenyeka kwenyika, hwamanda yokupedzisira yehwamanda nomwe inorira, uye zvapupu zvakafa zvakanga zviri mumugwagwa zvinodzoserwa kuupenyu, kwete sevaRaodhikia, asi sevaFiraderifia, nokuti pahwamanda yenhamo yechitatu, zvapupu zviviri zvinenge zvaiswa chisimbiso uye zvinoshandurwa kuva zvisingaori, nokuti hazvizombotadzirazve. Miller anomiririra wekupedzisira kugamuchira shoko rinounza zvapupu zviviri kuupenyu, iro riri shoko remhepo ina dzeIslam, uye ndiro shoko rokuiswa chisimbiso.
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.
Muridzo wehwamanda ihwohwo unomutsa vekupedzisira vemapfupa akaoma akanga apararira mumugwagwa weSodhoma neIjipiti. Miller akacherekedza sezvo chokwadi chaivigwa zvishoma nezvishoma nedzidziso dzenhema. Pakupedzisira Miller akachema, achiratidza nguva iyo kusunungurwa kwezvakanga zvakasimbiswa kwaifanira kutanga, nokuti kusunungurwa ikoko ibasa rinoitwa zvishoma nezvishoma. Kusunungurwa ikoko kwakatanga munguva yokupedzisira yenguva yemazuva matatu nehafu.
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 paakachema, Uyo aive nesimba rokuzarura bhuku rakanga rakavharwa akapinda munyaya yacho. Muchiroto chaMiller, ndiye aiva Murume weBhurasii reGuruva. Miller akabva anyengetera, uye pakarepo suo rikazaruka, zvichiratidza nzvimbo iyo kufamba kweRaodhikia kwengirozi yechitatu kwakanga kwozoshandukira mukufamba kweFiradherifia kwengirozi yechitatu. Munyengetero wake waive munyengetero waRevhitiko makumi maviri nematanhatu; waive munyengetero wokunzwisisa chakavanzika chokupedzisira chechiporofita uye kureurura pachena kupanduka kwakauyisa mazuva matatu nehafu pamusoro pezvapupu zviviri; waive munyengetero waavo vakaiswa chisimbiso muna Ezekieri chitsauko chipfumbamwe.
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.
Kutevera munamato, Kristu (murume webhurasho reguruva) akapinda akatanga kuchenesa mukamuri. Pakupera kwebasa rokuchenesa remurume webhurasho reguruva, Miller akavhara meso ake kwechinguva, zvichiratidza kuguma kwenguva iyo mapfupa akaoma avakafa aifanira kumutswa. Murume webhurasho reguruva akazounganidza zvishongo zvakanga zvapararira mukamuri maMiller, akazviisa mubhokisi idzva, guru kupfuura rapakutanga, pamusoro petafura yaiva pakati pemukamuri maMiller, sezvo zvapupu zviviri zvichisimudzwa somureza. Sezvo vari mureza, ivo vanobva vadanira rimwe boka raMwari richiri muBhabhironi kuti “huya uone” shoko iro Shumba yorudzi rwaJudha ichangobva kukandira mubhokisi idzva, guru kupfuura rapakutanga.
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.
M’nyaya ija tichatanga kurangarira chiratidzo cherwizi Ulai sechiratidzo chezvokwadi dzinobva mubhuku raDanieri rakazarurwa muna 1798. Tatoisa mberi zvimwe zvirevo zvokureverera tisati tapinda mukurangarira ikoko. Chekutanga ndechokuti shoko revaMillerite rakanga rakakwana (padanho raro rokukura), asi risina kukwana chose. Rakaiswa mugwara remasimba maviri, kwete matatu, anoparadza. Chechipiri ndechokuti apo hope dzaMiller dzinoratidza kudzorerwa kwokupedzisira kwezvokwadi dzepasi, ipapo zvokwadi dzepasi dzacho dzava “kupenya kakapetwa kagumi” kupfuura kubwinya kwadzo kwokutanga. Chechitatu ndechokuti kufamba kwengirozi yokutanga (sangano revaMillerite), kunodzokororwa mukufamba kwengirozi yechitatu, asi paine zvimwe zvipingaidzo zvinokosha. VaMillerite sechiratidzo vaiva vaFiraderifia, vaiva Nebhukadhinezari akatendeuka, asi pakupedzisira uye zvinosuruvarisa, “vakavakazve Jeriko” muna 1863.
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).
Kufamba kwengirozi yechitatu kwakatanga kuri kweVaRaodhikia, vaida kutendeuka, asi pakupedzisira vaizotora chikamu mukuparadzwa kwekupedzisira kweJeriko (Jeriko yemazuva okupedzisira).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Muponesi akanga asina kuuya kuzobvisa kana kuisa parutivi zvakanga zvataurwa namadzibaba evapakutanga navaporofita; nokuti Iye pachake ndiye akanga ataura kubudikidza navanhu ava vaimiririra. Zvokwadi dzose dziri muShoko raMwari dzakabva kwaAri. Asi mabwe anokosha aya asingayerwi akanga aiswa muzvirongwa zvenhema. Chiedza chawo chinokosha chakanga chaitwa kuti chishumire kukanganisa. Mwari akanga achida kuti abviswe muzvirongwa zvawo zvekukanganisa agoiswazve muhutano hwezvokwadi. Basa iri rakanga risingagoni kuitwa kunze kweruoko rwoumwari. Nokuda kwekubatanidzwa kwaro nokukanganisa, zvokwadi yakanga yava kushandira mhaka yomuvengi waMwari nowomunhu. Kristu akanga auya kuti aiise panzvimbo payo apo yaizokudza Mwari uye ichishandira ruponeso rwevanhu.” The Desire of Ages, 287.