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.”
Daaniyeel cutubkiisa koowaad wuxuu matalaa taariikhda malaa’igta koowaad iyo tan labaad laga bilaabo Ogosto 11, 1840, ilaa Oktoobar 22, 1844. Daaniyeel cutubkiisa afraadna sidoo kale wuxuu ka hadlayaa taariikhda malaa’igta koowaad iyo tan labaad laga bilaabo 723 BC, ilaa Oktoobar 22, 1844. Dabcan, tani suurtagal ma aha in la arko la’aanteed hab-raaca roobka dambe ee “xariiqba xariiqda ka dambaysa.”
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.
Nebukadnesar, cutubka afraad, waa astaan nebinnimo oo aad u murugsan. Waxaa muhiim ah inaan is xusuusinno waxa uu metelo innagoo bilaabayna inaan tixgelinno furfuridda aragga Webiga Ulaay ee taariikhda William Miller. Riyadii labaad ee Nebukadnesar, sidaan uga duwanayn riyadii labaad ee William Miller, waxay matalaysay “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, kuwaas oo ah dunta nebinnimo ee isku tidcaysa dhammaan kitaabka Daanyeel. Markii Daanyeel fasiray riyadii Nebukadnesar ee cutubka afraad, wuxuu uga digay xukun soo socda, isagoo sidaas yeelayna u noqday tusaale-hore ee farriinta malaa’igta koowaad oo taariikhda soo gashay “wakhtiga dhammaadka” sannadkii 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.
Markii xukunkii Nebukadnesar looga digay inuu iman doono uu yimid, imaatinkiisu wuxuu astaan u ahaa Oktoobar 22, 1844, markii uu bilaabmay xukunka baarista. Cutubka afraad, fariintii digniinta ahayd ee Daanyeel bixiyey iyo imaatinka xukunka ku xidhan fariinta digniinta labadaba waxaa lagu muujiyey erayga “saacad”. “Saacaddii” xukunka Nebukadnesar waxay metelaysay “saacadda” xukunka Ilaah ee fariinta malaa’igta kowaad. Waxay kaloo astaan u ahayd “saacadda” sharciga Axadda, marka uu bilaabmo xukunka fulinta ee Ilaah. Qaybta cutubka afraad ee Daanyeel ee matalaysa imaatinka fariinta malaa’igta kowaad sannadkii 1798, iyo imaatinka malaa’igta saddexaad Oktoobar 22, 1844, taas oo lagu calaamadeeyey erayga “saacad,” dabadeed waa lagu celiyey oo lagu sii ballaadhiyey. Habka ku-celinta iyo ballaadhintu waa farsamo nebiyadeed oo si isdaba joog ah ugu dhacda waxsii sheegyada, hase ahaatee gaar ahaan buugga Daanyeel.
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.
Markii Nebukadnesar gaadhay “saacaddii” xukunka, “toddobadii wakhti,” kuwaas oo ahaa xukunkiisii, ayaa bilaabmay, oo isaga, isagoo ah boqorkii woqooyi, wuxuu markaas matalay xukunkii lagu soo dejiyey boqortooyadii woqooyi ee Israa’iil sannadkii 723 BC. Waxaa la siiyey qalbiga bahal, bahalkuna wax sii sheegidda Kitaabka Quduuska ah dhexdeeda waa boqortooyo, oo laga bilaabo 723 BC ilaa 1798, wuxuu matalayey labada nooc ee jaahilnimada ah ee inta badan mawduuca ka ah kitaabka Daanyeel.
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.
Muddo kun iyo lixdan maalmood ah, oo u taagnaa kun iyo laba boqol iyo lixdan sannadood, wuxuu matalayay awooddii baabi’inaysay ee jaahiliga ahayd; dabadeedna kun iyo laba boqol iyo lixdan maalmood oo kale, oo astaan u ahaa kun iyo laba boqol iyo lixdan sannadood, wuxuu matalayay awooddii baabi’inaysay ee baabanimada. Wadnaha labada awoodood ee baabi’inayaaba isku mid buu ahaa, waayo baabanimadu wax kale ma aha ee waa jaahiliyad huwan qirashada Masiixiyadda.
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.
“Dhammaadka maalmaha,” oo ah astaan lagu aqoonsaday Daanyeel cutubka laba iyo tobnaad, taas oo matalaysa “wakhtiga dhammaadka” ee 1798, boqortooyadiisii ayaa loo soo celiyey isaga. Markhaatiga Daanyeel afar, iyo Ruuxa Waxsii-sheegidda, waxay caddeeyaan in markii boqortooyadiisii loo soo celiyey “dhammaadka maalmaha,” uu ahaa nin toobadkeen ah. Markaas ayuu noqdaa astaan nebiyadeed oo ka tarjumaysa afar xaqiiqo oo waaweyn. Wuxuu noqdaa xidhiidhka nebiyadeed ee u dhexeeya awoodda masduulaagga ee jaahilnimada, taas oo uu matalayey nuska hore ee “toddobadiisii wakhti,” iyo awoodda bahalka, taas oo uu matalayey nuska dambe ee “toddobadiisii wakhti.” Isaga oo astaan u ah labadaas awoodood, kuna taagan sidii boqortooyo dib loo soo celiyey sannadkii 1798, markaas wuxuu matalaa awoodda saddexaad ee baabbi’inta keenta (nebiga beenta ah), taas oo ahayd inay xukunto toddobaatan sannadood oo astaan ah, intii dhilladii Turos la illoobay. Isaga oo ah boqorkii Baabuloon, Nebukhadnesar wuxuu matalaa xidhiidhka nebiyadeed ee u dhexeeya saddexda awoodood ee noqon lahaa Baabuloon casri ah maalmaha ugu dambeeya, taas oo dabadeed dunida u horseedda Armageddoon.
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.
Waxa kale oo uu u taagnaa dhalashadii Maraykanka sidii bahalkii dhulka, kaas oo ku bilaabmay 1798 sidii wan yar, taas oo lagu astaysay waayo-aragnimadiisii soo noqoshada. Isla mar ahaantaana waxa uu matali lahaa labada gees ee bahalkii dhulka saarnaa, kuwaas oo ah Jamhuurinimada iyo Borotestaannimada, kuwaas oo matalayay xoogga Maraykanka, taas oo u saamaxday inuu noqdo qaranka dunida ugu fadliga badan. Hase ahaatee, dhammaadka toddobaatanka sannadood ee astaan ahaan loo sheegay, labadaas gees waxa markaas lagu matali lahaa Jamhuurinimo riddowday iyo Borotestaannimo riddowday, iyadoo labada geesba loo kala qaybinayo laba dabaqadood. Geeska Jamhuurinimadu waxa uu ka koobnaan lahaa xisbiga Dimuqraadiga oo si cad u dayacay mabaadi’da quduuska ah ee Dastuurka, iyo xisbiga Jamhuuriga oo sheeganayay inay yihiin difaacayaasha iyo hormuudyada Dastuurka, laakiin dhab ahaan diidayay mabaadi’da quduuska ah ee Dastuurka, iyagoo dooranaya dhaqammo iyo caadooyin inay ka sarreeyaan mabaadi’da ku dhex qoran dukumentigaas quduuska ah.
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.
Labada kooxood waxaa astaan ahaan u metelayey Sadukiinta iyo Farrisiinta wakhtigii Masiixa. Ruuxa Sadukiinta iyo Farrisiintuna sidoo kale wuxuu ka muuqan lahaa geeska Protestantism-ka riddada ah, iyadoo hal dabaqad ay taageerayso cibaadada Axadda, tan kalena cibaadada Sabtida. Xaaladdii Nebukadnesar ee beddelka ahayd dhammaadka “maalmaha,” sannadkii 1798, si habboon ayay u metelaysaa Maraykanka, iyo labada gees ee bahalka dhulka. Saddexda astaamood oo dhan—bahalka dhulka iyo labadiisa gees—waxaa loo qaddaray inay ka beddelmaan wan oo ay noqdaan masduulaagii.
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.
Nebukadnesar, dhammaadka “toddobadii wakhti” ee isaga loo qoondeeyey, wuxuu matalay xiriirka lagu aqoonsado in boqortooyadiisii dhabta ahayd ee Baabuloon ay tahay astaanta Baabuloonka casriga ah ee maalmaha ugu dambeeya, taas oo ka kooban masduulaagii, bahalkii, iyo nebigii beenta ahaa. Wuxuu kaloo matalay saddexda hay’adood ee wax sii sheegidda ah ee uu bahalka dhulku leeyahay laba geesoodku metelo, kaas oo ka beddelma wan una noqda masduulaagii intii lagu jiray toddobaatanka sano ee astaanta ah ee dhilladii Turos la illoobo. Waa arrin qoto dheer in boqortooyadiisii dhabta ahayd ay tahay isla boqortooyada tusaale u ah boqortooyada talisa toddobaatan sano oo astaan ah.
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?”
Astaanta Nebukadnesar ee cutubka afraad waa in lagu dul saaraa cutubka koowaad. Marka adeegsigaas la sameeyo, wuxuu isu keenaa calaamadaha taariikhda Millerite-ka, wuxuuna xaqiijiyaa runo dhowr ah oo ku saabsan riyadii Webiga Ulaay ee wakhtigaas la furay. Aasaaska iyo tiirka dhexe ee dhaqdhaqaaqii Millerite-ku wuxuu ahaa su’aasha iyo jawaabta ku qoran kitaabka Daanyeel cutubka siddeedaad, gaar ahaan aayadaha saddex iyo tobnaad iyo afar iyo tobnaad. Su’aashu waxay ahayd, “Ilaa goormay ahaan doontaa riyada ku saabsan qurbaanka joogtada ah, iyo xadgudubka baabba’a keena, si meesha quduuska ah iyo ciidankaba loogu gacangeliyo in lagu tunto?”
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?”
Boqollaal, haddaanay kumannaan ahayn, ee erayada lagu daray Kitaabka Quduuska ah, erayga keliya ee lagu daray oo waxyigu caddeeyo inuusan ka tirsanayn qoraalka waa erayga “allabari.” Marka eraygaas si habboon looga saaro, waxa ay si cad u muujinaysaa in “kan maalinlaha ah iyo xadgudubka” ay yihiin laba quwadood oo kala duwan oo wax baabbi’iya. Sister White si gaar ah ayey u caddeysay in erayga “allabari” lagu daray xigmad aadane ah oo uusan quseyn qoraalka, isla tuducaasna waxay sidoo kale ku aqoonsatay in Millerites-ku ay ku saxsanaayeen garashada “kan maalinlaha ah” inuu yahay jaahilnimo. Eray-bixinnada naxwaha ee ku jira su’aasha aayadda saddex iyo tobnaad, Masiixu si taxaddar leh ayuu ugu aqoonsaday qoraallada Sister White, oo marka lagu hago qoraallada iyo tilmaamaha waxyiga leh ee lagu daray, su’aashu waa, “Ilaa goormay ahaan doontaa riyadu oo ku saabsan labada quwadood ee wax baabbi’iya ee jaahilnimada iyo baabbinimada baadariga, kuwaas oo ku tunti lahaa quduuska iyo weliba dadka Ilaah?”
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.
Sidaas darteed, markii Nebukadnesar lagu meeleeyo “wakhtiga dhammaadka,” sannadkii 1798, wuxuu matalayaa nin soo noqday, sidaas awgeedna wuxuu matalaa “kuwa caqliga leh” ee fahmi lahaa tiirka dhexe iyo aasaaska Adventism-ka. Soo-noqoshadiisu waxay aqoonsanaysaa “kuwa caqliga leh” ee fahmaya “korodhka aqoonta” ee waqtigaas la furfuray, hase yeeshee astaantiisa nebiyadeed lafteedu si toos ah ayay u muujinaysaa taariikhda ah mawduuca su’aasha ah, “ilaa goorma bay ahaan doontaa waxyigu ku saabsan xoogga baabbi’inaya ee heesannimada iyo baabnimada, kaas oo ku tumanaya dadka Ilaah (ciidanka), iyo meesha quduuska ah ee Ilaah?” Isaga oo ah astaan “bikrad caqli leh” oo fahmaysa “korodhka aqoonta,” wuxuu matalaa William Miller, waayo Miller waa astaanta kuwa “caqliga leh” ee ku jiray taariikhda ka bilaabatay “wakhtiga dhammaadka,” sannadkii 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.
Nebukhadnesar waa astaan ka mid ah calaamadaha jidka ee “wakhtiga dhammaadka,” oo marka lagu dul saaro cutubka koowaad, waxa uu sidoo kale matalaa imaatinka malaa’igta kowaad wakhtigaas, maxaa yeelay cutubka afraad, “saacadda” uu Daanyeel Nebukhadnesar ugu gudbiyo farriinta digniinta, waxay calaamad u tahay goortii malaa’igta kowaad timid, taasuna waxay ahayd 1798. “Saacadda” ay timid xukunkii Nebukhadnesar, waxay matalaysay “saacadda” bilowgii xukunka baadhista ee Ilaah 22-kii Oktoobar, 1844. Calaamadaha jidka ee ay soo saarto astaanta Nebukhadnesar ee cutubka afraad waa 723 BC, 538, 1798 (wakhtiga dhammaadka), iyo 22-kii Oktoobar, 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.
Calaamadaha taariikhda Millerite-ka ee ku jira Daanyeel cutubka koowaad waxay ka bilaabmaan Yehooyaaqiim, kaas oo astaan u ah xoojinta farriintii kowaad ee timid “wakhtiga dhammaadka,” sannadkii 1798. Xoojinta farriinta kowaad, oo uu metelo Yehooyaaqiim, waxay calaamad u tahay Agoosto 11, 1840. Qabsashadii Yehooyaaqiim waxay billowdaa toddobaatanka sannadood ee xukunkii Baabuloon, kuwaas oo ku dhammaada amarkii Kuuros. Cutubka koowaad ee Daanyeel wuxuu tilmaamayaa geeddi-socod imtixaan saddex-tallaabo ah, oo loo metelay imtixaan cunto, dabadeedna imtixaan muuqaal ah, kaas oo ku soo gunaanadma imtixaan litmus ah. Saddexdaas imtixaan waxay u taagan yihiin Agoosto 11, 1840, markii malaa’igtii xoogga badnayd, oo aan ka yarayn Qofka Ciise Masiix, ay samada ka soo degtay iyadoo sidata kitaab yar oo ay dadka Ilaah markaas ahayd inay “cunaan,” sida Daanyeel iyo saddexdii mudaneyaashu ay u doorteen inay cunaan cunto ka kooban digir iyo khudaar, halkii ay ka cuni lahaayeen cuntadii Baabuloon.
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.
Imtixaankii labaad ee habkaas wuxuu matalay muujintii diidmada kaniisadaha Protestanka ee farriintii Miller (farriintii malaa’igta koowaad), markaas oo la arki karay kala-duwanaansho u dhexeeya dhaqdhaqaaqii Milleriyiinta iyo kaniisadaha Protestanka ee markaas bilaabay kaalintoodii nebinnimo ahaan Protestantnimo riddaysan. Kala-duwanaanshaha u dhexeeyey labadaas kooxood wuxuu u muuqday si la mid ah sidii Daanyeel iyo saddexdii saaxiibadood jirkoodu uga sii qurux badnaa ugana sii buurbuurnaa, iyagoo cunay cunto jannawi ah halkii ay ka cuni lahaayeen cunnadii Baabuloon. Kala-duwanaanshahaasu wuxuu si cad u muuqday dhammaadkii sannadkii kitaabiga ahaa ee 1843 (Abriil 19, 1844), markii uu yimid wakhtigii dib-u-dhaca ee masaalka tobanka gabdhood.
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.
Imtixaankii saddexaad, kaas oo ahaa tijaabadii litmus-ka, wuxuu u taagnaa Oktoobar 22, 1844, markii, saddex sannadood dabadeed, “saacaddii” timid oo Nebukadnesar qudhiisu xukumay isla markaana ku dhawaaqay in Daanyeel iyo saddexdaas rag ee mudan ay “toban jeer” kaga wanaagsanaayeen nimankii xigmadda lahaa ee Baabuloon. Markii cutubka afraad ee Daanyeel la dul saaro cutubka koowaad, waxaa soo baxaya astaamaha jidka ee taariikhda Millerite-ka, kuwaas oo ka bilaabmaya “wakhtiga dhammaadka” ee 1798; xoojintii farriinta malaa’igta kowaad 11-kii Agoosto, 1840; niyad-jabkii kowaad 19-kii Abriil, 1844; iyo niyad-jabkii weynaa ee Oktoobar 22, 1844.
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Marka laga gudbo aqoonsiga calaamadaha gaarka ah ee taariikhda Millerite-ka, labada cutub, marka la isu geeyo “line upon line,” waxay muujiyaan farriinta malaa’igta kowaad, waxay aqoonsadaan labada quwadood ee wax baabbi’iya ee ah mawduuca caqiidada aasaasiga ah ee labada kun iyo saddexda boqol oo maalmood, iyo weliba habka imtixaanka ee saddexda tallaabo ah ee Daanyeel laba iyo tobnaad, kaas oo had iyo goor dhaca marka kitaabka Daanyeel la furo.
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.
Waxay kaloo aqoonsan yihiin in Nebukadnesar, isagoo ah astaanta kuwa xigmadda leh ee 1798, isla markaana lala xiriirinayo riyadiisii labaad ee cutubka afraad, uu metelo William Miller, kaas oo dhaqdhaqaaqiisu uu noqon lahaa geeska runta ah ee Protestant-ka. Shaqada William Miller, oo metesha runaha aasaasiga ah ee Adventism-ka, waxaa lagu metelay labada loox ee Xabaquuq, Ilaahna wuxuu hagay samaynta labadaas loox ee quduuska ah.
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.
Waxaa jiray xaqiiqooyin nebiyadeed oo dhowr ah oo Miller uusan si sax ah u arag, waayo aragtidiisa taariikhda nebiyadeed kama ay saamaxin inuu garto in ay jiraan saddex quwadood oo wax baabbiʼiya; ma aha jaahilnimada oo keliya (masduulaagii), iyo baabinnimada (bahalkii), balse sidoo kale Protestantnimada riddowday (nebiga beenta ah). Qorshaha Rabbaaniga ah dhexdiisa, fahamradaas nebiyadeed ee Miller, oo ku koobnaa aragtidii taariikheed ee uu taagnaa, laguma muujin labada loox ee quduuska ah ee Xabaquuq.
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.
Riyadii labaad ee Nebukadnesar ee ku qoran cutubka afraad ee Daanyeel, waxay u taagan tahay riyadii labaad ee William Miller. Labada riyo-ba waxay ka hadlayaan “toddobada wakhti,” riyada Miller-na waxay tilmaamaysaa diidmada hawshiisa oo bilaabatay 1863, kuna sii korodhay ilaa Qayladii Saqda Dhexe. Labada riyo-ba waxay ku dhammaadaan boqortooyo dib loo soo celiyey ka dib wakhti kala firdhin ah. Sababtaas awgeed, waxaynu tixgelin doonaa riyadii labaad ee Miller, ka hor intaynaan si toos ah u eegin araggii Webiga Ulay oo la furfuray 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.
“Waxaan ku riyooday in Ilaah, gacan aan la arki karin, iigu soo diray sanduuq yar oo si yaab leh loo farsameeyey, dhererkiisuna qiyaastii toban inji yahay, ballac iyo joogna lix inji, kana samaysan qori madow iyo luul si farshaxannimo leh loogu dhex-rakibay. Sanduuqa waxaa ku xidhnaa fure. Isla markiiba furihii ayaan qaatay oo sanduuqii furay; markaas, yaab iyo amakaag igu dhacay, waxaan arkay isagoo ka buuxa nooc kasta iyo cabbir kasta oo dahabyo ah, dheeman, dhagaxyo qaali ah, iyo lacag dahab iyo qalin ah oo leh qiyaas iyo qiime kasta, kuwaas oo si qurux badan loogu habeeyey meelihii kala duwanaa ee sanduuqa; oo sidaas loo habeeyey ayay u soo celiyeen iftiin iyo ammaan aan waxba la simi karin qorraxda mooyaane.”
“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.
“Waxaan u maleeyey inaanay waajibkayga ahayn inaan kaligay ku raaxaysto muuqaalkan yaabka leh, in kastoo qalbigaygu aad ugu faraxsanaa dhalaalka, quruxda, iyo qiimaha waxa ku jiray. Sidaas daraaddeed waxaan saaray miis dhexe oo qolkeyga yaal, waxaana faafiyey warka in ku alla kii doonaya uu iman karo oo arki karo muuqaalka ugu ammaanta badan uguna dhalaalka badan ee nin ku arkay noloshan.”
“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.
“Dadku waxay bilaabeen inay soo galaan, markii hore tiro yar, hase yeeshee waxay ku sii kordheen dad badan. Markay markii ugu horraysay ku eegeen sanduuqa dahabka, way yaabi jireen oo farxad bay ku qaylin jireen. Laakiin markii kuwii daawanayay bateen, qof walba wuxuu bilaabay inuu taabto dahabyadii, isagoo ka soo saaraya sanduuqa oo ku kala firdhinaya miiska. Waxaan bilaabay inaan ka fikiro in mulkiiluhu uu haddana iga dooni doono sanduuqa iyo dahabyada gacantayda; oo haddii aan u oggolaado in la kala firdhiyo, aanan mar dambe u meel dhigi karin sidii hore boosaskoodii sanduuqa; waxaana dareemay inaanan weligay awoodi doonin inaan guto isla xisaabtan kaas, waayo aad buu u weynaan lahaa. Markaas ayaan bilaabay inaan dadka ka baryo inaanay iyaga taaban, ama aanay ka soo saarin sanduuqa; laakiin intii aan sii baryayay, ayay sii kala firdhinayeen; oo haatan waxay u ekaayeen inay ku kala firdhinayaan qolka oo dhan, sagxadda iyo alaab kasta oo qolka taal dusheeda.”
“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.
Markaas ayaan arkay in ay ku dhex firdhiyeen dhagaxyadii qaaliga ahaa ee dhabta ahaa iyo lacagtii runta ahayd tiro aan la koobi karin oo ah dhagaxyo qaali ah oo been-abuur ah iyo lacag been ah. Aad baan uga cadhooday falalkooda liita iyo mahadnaqdarradooda, oo waan canaantay oo ku canaantay arrintaas; laakiinse intii aan sii canaananayay, ayay sii badanayeen inay ku dhex firdhiyaan dhagaxyada qaaliga ah ee been-abuurka ah iyo lacagta beenta ah kuwa dhabta ah.
“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.
“Markaasaan aad iyo aad ugu cadhooday naftayda jidheed, oo waxaan bilaabay inaan xoog jidheed ku isticmaalo si aan qolka uga saaro; laakiin intaan mid dibadda u riixayay, saddex kale ayaa soo gelayay oo keenayay wasakh iyo qoryo-xiiq iyo ciid iyo cayn kasta oo qashin ah, ilaa ay dabooleen dhammaan jawharadihii runta ahaa, dheemankii, iyo lacagihii, kuwaas oo gebi ahaanba indhaha laga qariyey. Waxay kaloo kala jeexjeexeen sanduuqaygii yaraa oo ku dhex firdhiyeen qashinka. Waxaan mooday inaan ninuna tixgelinayn murugadayda ama cadhadayda. Waxaan noqday mid gebi ahaanba niyad jabsan oo qalbi jaban, markaasaan fadhiistay oo ooyay.
“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.
“Anigoo sidaas u ooyaya oo uga barooranaya khasaarahaygii weynaa iyo mas’uuliyaddaydii, ayaan Ilaah xusuustay, oo si aad ah u tukaday in uu gargaar ii soo diro. Isla markiiba albaabkii waa furmay, oo nin baa qolka soo galay, markaas dadkii oo dhammu way ka wada baxeen; isaguna, isagoo gacanta ku haya burush boodhka lagu xaaqo, ayuu daaqadihii furay, oo bilaabay inuu qolka ka xaaqo boodhkii iyo qashinkii.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Waxaan isaga ka baryay inuu ka waantoobo, waayo waxaa burburka dhexdiisa ku kala firidhsanaa dhagaxyo qaali ah oo qaarkood.”
“He told me to ‘fear not,’ for he would ‘take care of them.’
Wuxuu ii sheegay inaanan cabsan, waayo isagu “wuu daryeeli doonaa iyaga.”
“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.
“Markaas, intii uu xaaqayay wasakhda iyo qashinka, dahab-beenno iyo lacag-beenno, dhammaantood way kaceen oo daaqadda ayay ka baxeen sida daruur oo kale, dabayshuna way qaaday. Mashquulka dhexdiisa ayaan indhaha isku qabtay daqiiqad; markaan furayna, qashinkii oo dhan waa baaba’ay. Jawharadihii qaali ahaa, dheemankii, lacagtii dahabka iyo qalinkaba, waxay si fara badan ugu kala firdhaysnaayeen qolka oo dhan.
“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.
Markaas ayuu miiska saaray sanduuq, kaas oo aad uga weynaa kana qurux badnaa kii hore, wuxuuna ku guray jawharadaha, dheemannada, iyo lacagaha birta ah cantoobooyin, dabadeedna ku tuuray sanduuqa, ilaa aan hal qudha ka hadhin, in kastoo qaar ka mid ah dheemannadu aanay ka weynayn caarada biin.
“He then called upon me to ‘come and see.’
Markaas dabadeed wuxuu iigu yeedhay inaan “imaado oo arko.”
“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.
“Waxaan eegay sanduuqa, laakiinse indhahaygu waxa ay la yaabeen araggaas. Waxa ay u ifayeen toban jeer ammaantoodii hore ka badan. Waxaan moodayay in ciidda lagu xoqay cagihii dadkaas sharka leh ee kala firdhiyey oo boodhka ku tuntay. Waxa ay ugu habaysnaayeen sanduuqa si qurux badan, mid walbana meeshiisii, iyada oo aan muuqan wax raad ah oo ka hadhay dadaalkii ninkii ku dhex tuuray. Farxad aad u weyn ayaan ku qayliyey, qayladaasina way i toosisay.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Waxaannu qormada xigta kaga hadli doonnaa riyadii 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.
Kuwa soo socda waa hordhacii riyadii labaad ee William Miller, oo uu qoray James White markii uu ku daabacay riyada Miller wargeyska 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.
“Riyadan soo socota waxaa lagu daabacay Advent Herald in ka badan laba sannadood ka hor. Markaas waxaan arkay in ay si cad u tilmaamayso waayo-aragnimadeennii hore ee Imaatinka Labaad, iyo in Ilaah riyada u bixiyey faa’iidada adhiga kala firidhsan.
“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.
“Calaamooyinka muujinaya in maalinta weyn oo laga cabsado ee Rabbigu dhow dahay waxaa ka mid ah riyooyin. Eeg Yoo’eel 2:28–31; Falimaha Rasuullada 2:17–20. Riyadu waxay ku iman kartaa saddex siyaabood; marka hore, ‘hawlo badnidooda.’ Eeg Wacdiyahii 5:3. Marka labaad, kuwa ku hoos jira ruuxa wasakhda ah iyo khiyaanada Shayddaanka, waxay ku riyoon karaan saamayntiisa. Eeg Sharciga Kunoqoshadiisa 8:1–5; Yeremyaah 23:25–28; 27:9; 29:8; Sekaryaah 10:2; Yuudas 8. Marka saddexaadna, Ilaah weligiisba wax buu ku baray, welina in ka badan ama in ka yar ayuu dadkiisa ugu baraa riyooyin, kuwaas oo ku yimaada adeegga malaa’igaha iyo Ruuxa Quduuska ah. Kuwa ku taagan iftiinka cad ee runta waxay garan doonaan marka Ilaah riyo siiyo; kuwaas oo kalena laguma khiyaanayn doono lagumana hoggaamin doono riyooyin been ah.”
“‘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.
“‘Oo wuxuu yidhi, Hadda erayadayda maqla; haddii nebi idinku dhex jiro, aniga Rabbiga ah ayaan isaga isku muujin doonaa aragti, oo waxaan kula hadli doonaa riyo.’ Tirintii 12:6. Yacquubna wuxuu yidhi, ‘Malaa’igtii Rabbiga ayaa riyo igula hadashay.’ Bilowgii 31:2. ‘Oo Ilaah habeenkii ayuu riyo ugu yimid Laabaan reer Suuriya.’ Bilowgii 31:24. Akhri riyooyinkii Yuusuf, [Bilowgii 37:5–9], dabadeedna akhri qisada xiisaha leh ee rumoobiddoodii Masar. ‘Rabbigu wuxuu Sulaymaan ugu muuqday Gibecoon habeenkii riyo.’ 1 Boqorradii 3:5. Taalladii weynayd ee muhiimka ahayd ee cutubka labaad ee Daanyeel waxaa lagu bixiyey riyo, sidoo kale afartii bahal, iwm., ee cutubka toddobaad. Markii Herodos doonayay inuu baabbi’iyo Badbaadiyihii yaraa, Yuusuf waxaa riyo loogu digay inuu u cararo Masar. Matayos 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.
“‘Oo waxay ahaan doontaa MAALMAHA UGU DAMBEEYA, ayaa Ilaah leeyahay, in aan Ruuxayga ku shubi doono binu-aadmiga oo dhan; wiilashiinna iyo gabdhihiinnuna way wax sii sheegi doonaan, dhallinyaradiinnuna waxay arki doonaan waxyiyo, waayeelladiinnuna waxay ku riyoon doonaan riyooyin.’ Falimaha Rasuullada 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.
“Hadiyadda waxsii-sheegidda, oo lagu helo riyooyin iyo muujinno, halkan waa midhaha Ruuxa Quduuska ah, oo maalmaha ugu dambeeya waa in si ku filan loo muujiyo si ay calaamad u noqoto. Waa mid ka mid ah hadiyadaha kaniisadda injiilka.
“‘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.
“‘Oo qaar wuxuu ka dhigay rasuullo; qaarna NABIYO; qaarna wacdiyayaal; qaarna adhijirro iyo macallimiin; Si quduusiinta loo kaamiliyo, shuqulka adeegidda aawadiis, jidhka Masiixa loo dhiso.’ Efesos 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.
“‘Oo Ilaah qaar ayuu kiniisadda dhex dhigay, marka hore rasuullo, marka labaadna NABIYO,’ iwm. 1 Korintos 12:28. ‘HA quudhsanina WAXSII-SHEEGYADA.’ 1 Tesaloniika 5:20. Eega sidoo kale Falimaha Rasuullada 13:1; 21:9; Rooma 7:6; 1 Korintos 14:1, 24, 39. Nebiyada ama waxsii-sheegyada waxaa loogu talagalay dhisidda kiniisadda Masiixa; mana jiro caddayn laga keeni karo ereyga Ilaah oo muujinaysa in ay joogsan lahaayeen ka hor inta aan wacdiyayaal, adhijirro iyo macallimiin joogsan. Laakiin kan diiddan ayaa leh, ‘Waxaa jiray aragtiyo iyo riyooyin been ah oo aad u badan, sidaas darteed kalsooni kuma qabi karo wax noocaas ah oo dhan.’ Waa run in Shaydaanku leeyahay wax uu ku daydo oo been-abuur ah. Weligiisba wuxuu lahaa nebiyo been ah, waana hubaal in aynu filan karno kuwo sidaas ah hadda, saacaddan ugu dambaysa ee khiyaanadiisa iyo guushiisa. Kuwa diida muujinta khaaska ah ee caynkaas ah, sababta oo ah been-abuurku wuu jiraa, si la mid ah ayay wax yar uga sii dheeraan karaan oo u inkiri karaan in Ilaah weligiis isu muujiyey dadka riyo ama aragti, maxaa yeelay waxa la iska yeelyeelay ee been-abuurka ahi had iyo jeer wuu jiray.”
“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.
“Riyooyinka iyo waxyiyooyinku waa dariiqa uu Ilaah isku muujiyey binu-aadmiga. Dariiqan ayuu kula hadlay nebiyada; hibada wax sii sheegiddana wuxuu ka dhex dhigay hibadaha kiniisadda injiilka, wuxuuna riyooyinka iyo waxyiyooyinka ku daray calaamooyinka kale ee ‘MAALMAHA UGU DAMBEEYA.’ Aamiin.
“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.
“Ujeeddadaydu hadalladii kor ku xusnaa waxay ahayd inaan si waafaqsan Qorniinka uga qaado diidmooyinka, oo aan maskaxda akhristaha ugu diyaariyo waxa soo socda.” James White.