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# The Book of Daniel - Number Thirty-Six

Littafin Daniyel - Na Talatin da Shida

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Alamar Annabci ta Nebukadnezzar: Bayyana Muhimman Alamomin Tarihi na Motsin Millerite da Kuma Wahayin da Aka Rufe na Kogin Ulai

Author

Jeff Pippenger

Published

December 31, 2023

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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.”

Surar Daniyel ta ɗaya tana wakiltar tarihin mala’ika na fari da na biyu daga 11 ga Agusta, 1840, har zuwa 22 ga Oktoba, 1844. Surar Daniyel ta huɗu ma tana magana game da tarihin mala’ika na fari da na biyu daga 723 BC, har zuwa 22 ga Oktoba, 1844. Tabbas, ba zai yiwu a ga wannan ba sai ta wurin tsarin ruwan sama na ƙarshen zamani na “layi bisa layi.”

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.

Nebukadnezzar, a sura ta huɗu, alama ce ta annabci mai matuƙar sarkakiya. Yana da muhimmanci mu tuna da abin da yake wakilta yayin da muka fara nazarin buɗe hatimin wahayin Kogin Ulai a cikin tarihin William Miller. Mafarki na biyu na Nebukadnezzar, kamar yadda mafarki na biyu na William Miller yake, ya wakilci “lokuta bakwai” na Littafin Firistoci ashirin da shida, wanda shi ne zaren annabci da ya haɗa dukan littafin Daniyel gaba ɗaya. Sa’ad da Daniyel ya fassara wa Nebukadnezzar mafarkin sura ta huɗu, ya yi masa gargaɗi game da hukunci mai zuwa, kuma ta haka ya zama misalin saƙon mala’ika na fari wanda ya shiga cikin tarihi a “lokacin ƙarshe” a shekara ta 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.

Sa’ad da shari’ar da aka gargadi Nebukadnezzar za ta zo ta iso, isowarta ta kasance alamar 22 ga Oktoba, 1844, lokacin da shari’ar bincike ta fara. A sura ta huɗu, duka saƙon gargadi da Daniyel ya bayar, da kuma isowar shari’ar da take da alaƙa da saƙon gargadin, an wakilta su da kalmar “awa”. “Awar” shari’ar Nebukadnezzar ta wakilci “awar” shari’ar Allah a cikin saƙon mala’ika na farko. Haka kuma ta kasance alamar “awar” dokar Lahadi, lokacin da shari’ar zartarwa ta Allah ta fara. Sai kuma a maimaita tare da faɗaɗa ɓangaren sura ta huɗu na littafin Daniyel wanda yake wakiltar isowar saƙon mala’ika na farko a shekara ta 1798, da kuma isowar mala’ika na uku a ranar 22 ga Oktoba, 1844, wanda kalmar “awa” take nufi. Salon maimaitawa da faɗaɗawa dabara ce ta annabci wadda take maimaituwa sau da yawa a cikin annabci, amma musamman a cikin littafin Daniyel.

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.

Da zarar Nebukadnezzar ya kai ga “sa’a” ta shari’a, “lokuta bakwai,” wato shari’arsa, suka fara, kuma a matsayin sarkin arewa, sai ya wakilci shari’ar da aka kawo a kan mulkin arewacin Isra’ila a shekara ta 723 BC. Aka ba shi zuciyar dabba, kuma dabba mulki ne a annabcin Littafi Mai Tsarki, kuma tun daga 723 BC har zuwa 1798, ya wakilci siffofi biyu na arna da sau da yawa suke zama abin da littafin Daniyel yake magana a kai.

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.

Na kwanaki dubu ɗaya da ɗari biyu da sittin, waɗanda suke wakiltar shekaru dubu ɗaya da ɗari biyu da sittin, ya wakilci ikon hallakarwa na arna; sa’an nan kuma, na wasu kwanaki dubu ɗaya da ɗari biyu da sittin, masu nuna shekaru dubu ɗaya da ɗari biyu da sittin, ya wakilci ikon hallakarwa na Paparoma. Zuciyar duka ikon hallakarwa biyun ɗaya ce, gama tsarin Paparoma arna ce kawai sanye da da’awar Kiristanci.

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.

A “ƙarshen kwanaki,” wato alama da aka bayyana a cikin Daniyel sura ta goma sha biyu, wadda ke wakiltar “lokacin ƙarshe” a shekara ta 1798, an mai da mulkinsa gare shi. Shaidar Daniyel sura ta huɗu, da kuma Ruhun Annabci, sun nuna cewa sa’ad da aka mai da mulkinsa gare shi a “ƙarshen kwanaki,” ya zama mutum mai tuba. Sa’an nan ya zama alamar annabci ta muhimman gaskiya huɗu. Ya zama mahaɗin annabci tsakanin ikon macijin arna, wanda ya wakilta a rabin farkon “lokaci bakwai” nasa, da ikon dabbar, wanda ya wakilta a rabin ƙarshen “lokaci bakwai” nasa. A matsayin alamar waɗannan iko biyu, yana tsaye a matsayin mulki da aka mai da shi a shekara ta 1798, sa’an nan kuma yana wakiltar ikon hallakarwa na uku (annabin ƙarya), wanda zai yi mulki har na tsawon shekaru saba’in na alama, yayin da aka manta da karuwar Taya. A matsayin sarkin Babila, Nebukadnezzar yana wakiltar mahaɗin annabci tsakanin waɗannan iko uku da za su zama Babila ta zamani a kwanaki na ƙarshe, wadda daga nan za ta kai duniya zuwa Armageddon.

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.

Ya kuma wakilci haihuwar Amurka a matsayin dabbar ƙasa, wadda ta fara a 1798 a matsayin ɗan rago, abin da juyowarsa ta wakilta. A lokaci guda kuma zai wakilci ƙahonin biyu da ke kan dabbar ƙasa, waɗanda, a matsayin Republicanism da Protestantism, suka wakilci ƙarfin Amurka, wanda shi ne ya ba ta damar zama al’umma mafi alfarma a duniya. Amma a ƙarshen shekaru saba’in na alama, waɗannan ƙaho biyu za su kasance suna wakiltar ridaddiyar Republicanism da ridaddiyar Protestantism, tare da raba kowane ƙaho gida biyu. Ƙahon Republicanism zai ƙunshi jam’iyyar Democratic, wadda a fili take watsi da tsarkakan ƙa’idodin Kundin Tsarin Mulki, da kuma jam’iyyar Republican, wadda take ikirarin cewa ita ce mai karewa da tsayawa kan Kundin Tsarin Mulki, amma a zahiri tana musun tsarkakan ƙa’idodin Kundin Tsarin Mulkin, tana kuma zaɓar hadisai da al’adu su rinjayi ƙa’idodin da ke cikin wannan tsattsarkan takarda.

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.

An alamta ɓangarorin nan biyu ta wurin Sadukiyawa da Farisiyawa a zamanin Almasihu. Ruhun Sadukiyawa da Farisiyawa kuma zai bayyana a cikin ƙahon Furotesta mai ridda, inda wani rukuni zai nace ga bautar Lahadi, ɗayan kuma ga bautar Asabar. Yanayin Nebukadnezzar bayan ya tuba a “ƙarshen kwanaki,” a shekara ta 1798, ya dace ƙwarai wajen wakiltar Amurka, da kuma dukan ƙahonan biyu na dabbar ƙasa. Dukan alamomi ukun nan—dabbar ƙasa da ƙahonanta biyu—an ƙaddara su canja daga ɗan rago zuwa maciji.

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.

Nebukadnezzar, a ƙarshen “lokatai bakwai” nasa, ya wakilta mahaɗin da ya tantance masarautarsa ta zahiri ta Babila a matsayin alamar Babila ta zamani a kwanaki na ƙarshe, wadda ta ƙunshi macijin, dabbar da annabcin ya nuna, da annabin ƙarya. Haka kuma ya wakilci ƙungiyoyin annabci uku da dabbar ƙasa mai ƙahoni biyu ta wakilta, wadda take sauyawa daga ɗan rago zuwa maciji a cikin shekaru saba’in na alama da karuwar Taya take a manta. Abu ne mai zurfin ma’ana cewa masarautarsa ta zahiri ita ce ainihin masarautar da take zama misalin masarautar da take mulki har shekaru saba’in na alama.

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?”

Alamar Nebukadnezzar na sura ta huɗu, za a shimfiɗa shi a bisa sura ta ɗaya. Sa’ad da aka yi wannan aiki, yana haɗa alamomin tarihi na Milleriyawa wuri guda, kuma yana tabbatar da gaskiya da dama na wahayin Kogin Ulai da aka buɗe hatiminsu a wancan lokaci. Tushen da ginshiƙi na tsakiya na motsin Milleriyawa shi ne tambaya da amsarta a cikin Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. Tambayar ita ce, “Har yaushe ne wahayin game da hadayar kullum, da laifin hallaka, zai kasance, har a ba da Wuri Mai Tsarki tare da rundunar, a tattake su a ƙarƙashin ƙafa?”

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?”

Daga cikin ɗaruruwan, in ba dubbai ba, na ƙarin kalmomin da aka saka a cikin Littafi Mai Tsarki, ƙarin kalmar “hadaya” kaɗai ce wahayi ya bayyana a sarari cewa ba ta cikin rubutun. Sa’ad da aka cire kalmar yadda ya kamata, a fili take nuna cewa “na kullum da laifi” ikon hallakarwa ne guda biyu dabam. Sister White ta bayyana a sarari cewa an ƙara kalmar “hadaya” ne ta hikimar mutum kuma ba ta shafi rubutun ba, kuma a cikin wannan nassi ɗaya ta kuma bayyana cewa Millerites sun yi daidai wajen gane “na kullum” a matsayin arna. Ka’idojin nahawu da suke cikin tambayar aya ta goma sha uku, Kristi ya fayyace su da kulawa ta wurin rubuce-rubucen Sister White, kuma idan aka bi rubutun da kuma ƙarin umarnan wahayi, tambayar ita ce, “Har yaushe ne wahayin game da ikon hallakarwa guda biyu na arna da papanci zai kasance, waɗanda za su tattake Wuri Mai Tsarki da kuma mutanen Allah?”

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.

Saboda haka, sa’ad da aka kafa Nebukadnezzar a “lokacin ƙarshe,” a shekara ta 1798, yana wakiltar wani mutum da ya tuba, kuma saboda haka yana wakiltar “masu hikima” waɗanda za su fahimci ginshiƙi na tsakiya da kuma tushen Adventism. Tubarsa tana bayyana “masu hikima” waɗanda suke fahimtar “ƙaruwar sani” wadda aka buɗe a wancan lokaci, amma alamar annabci da yake wakilta da kansa tana bayyana kai tsaye tarihin da shi ne batun tambayar nan, “har yaushe ne wahayi game da ikon hallakarwa na arna da na papacy wanda zai tattake mutanen Allah (runduna), da kuma Wuri Mai Tsarki na Allah?” A matsayin alamar “budurwa mai hikima” wadda take fahimtar “ƙaruwar sani,” yana wakiltar William Miller, domin Miller alama ce ta waɗanda suka kasance “masu hikima” a cikin tarihin da ya fara a “lokacin ƙarshe,” a shekara ta 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.

Nebukadnezzar alama ne ta shaidar hanya ta “lokacin ƙarshe,” kuma idan aka ɗora wannan a kan sura ta ɗaya, yana kuma wakiltar zuwan mala’ika na fari a wancan lokaci, domin a cikin sura ta huɗu, “sa’ar” da Daniyel ya ba Nebukadnezzar saƙon gargaɗi a cikinta, tana nuna lokacin da mala’ika na fari ya zo, kuma wannan shi ne 1798. “Sa’ar” da hukuncin Nebukadnezzar ya iso, tana wakiltar “sa’ar” farkon shari’ar bincike ta Allah a ranar 22 ga Oktoba, 1844. Shaidun hanya da alamar Nebukadnezzar a cikin sura ta huɗu ta samar, su ne 723 BC, 538, 1798 (lokacin ƙarshe) da 22 ga Oktoba, 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.

Alamomin tarihi na Milleriyawa a Daniyel sura ta ɗaya sun fara ne da Yehoyakim, wanda alama ce ta ba da iko ga saƙo na farko wanda ya iso a “lokacin ƙarshe,” a shekara ta 1798. Ba da ikon ga saƙo na farko, wanda Yehoyakim yake wakilta, yana nuna ranar 11 ga Agusta, 1840. Cin nasarar Yehoyakim yana fara shekaru saba’in na mulkin Babila, wanda yake ƙarewa da umarnin Sairus. Sura ta ɗaya ta Daniyel tana bayyana matakai uku na gwaji, waɗanda aka wakilta a matsayin gwajin abinci, sa’an nan kuma gwajin gani wanda yake ƙarewa da gwajin tantancewa. Waɗannan gwaje-gwaje uku suna wakiltar ranar 11 ga Agusta, 1840, sa’ad da mala’ika mai ƙarfi, wanda bai kasance ƙasa da mutumin Yesu Almasihu ba, ya sauko daga sama ɗauke da ƙaramin littafi wanda mutanen Allah a wancan lokaci za su “ci”, kamar yadda Daniyel da samari ukun nan masu nagarta suka zaɓi su ci abincin hatsi da ganyayyaki, maimakon abincin Babila.

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.

Jarabawa ta biyu ta wancan tsari ta wakilta bayyanuwar ƙin da majami’un Furotesta suka yi ga saƙon Miller (saƙon mala’ika na fari), a lokacin da kuma aka fara ganin bambanci tsakanin motsin Milleriyawa da majami’un Furotesta da a sa’an nan suka fara aikinsu na annabci a matsayin Furotestanci mai ridda. Bambancin da ke tsakanin waɗannan rukuni biyu ya kasance a sarari kamar yadda jikin Daniyel da samari uku masu daraja ya bayyana ya fi kyau kuma ya fi ƙiba saboda cin abincin sama, maimakon abincin Babila. An nuna wannan bambanci a ƙarshen shekarar Littafi Mai Tsarki ta 1843 (Afrilu 19, 1844), sa’ad da lokacin jinkiri na misalin budurwai goma ya iso.

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.

Jarabawa ta uku, wadda ita ce jarabawar ƙarshe mai tantance gaskiya, ta wakilci 22 ga Oktoba, 1844, sa’ad da, bayan shekaru uku, “sa’a” ta zo inda Nebukadnezzar da kansa ya yi hukunci ya kuma furta cewa Daniyel da manyan mutanen nan uku sun fi masu hikimar Babila kyau “sau goma.” Daidaita sura ta huɗu ta littafin Daniyel a kan sura ta ɗaya yana fitar da alamomin hanya na tarihin Millerawa, yana farawa da “lokacin ƙarshe” a 1798; ƙarfafa saƙon mala’ika na farko a 11 ga Agusta, 1840; baƙin cikin farko a 19 ga Afrilu, 1844; da kuma babban baƙin cikin 22 ga Oktoba, 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.

Bayan tantance takamaiman alamomin tarihi na Millerite, surorin biyu, idan aka haɗa su tare “layi bisa layi,” suna bayyana saƙon mala’ika na fari, suna nuna iko biyu masu hallakarwa waɗanda su ne batun koyarwar tushe ta kwanaki dubu biyu da ɗari uku, kuma haka nan suna bayyana tsarin gwaji mai matakai uku na Daniyel goma sha biyu wanda kullum yake faruwa sa’ad da aka buɗe littafin Daniyel.

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.

Sun kuma suna gane cewa Nebukadnezzar, a matsayin alamar masu hikima a shekara ta 1798, tare da mafarkinsa na biyu da ke cikin sura ta huɗu, yana wakiltar William Miller, wanda motsinsa zai zama ainihin ƙahon Furotesta. Aikin William Miller, wanda yake wakiltar ainihin gaskiyar tushen Adventism, an wakilta shi a kan alluna biyu na Habakkuk, kuma Allah ne ya yi jagoranci wajen samar da waɗannan alluna masu tsarki biyu.

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.

Akwai gaskiyar annabci da dama da Miller bai gani daidai ba domin matsayinsa a tarihin annabci bai ba shi damar gane cewa akwai iko uku masu hallakarwa; ba arna kaɗai ba (macijin), ko kuma papanci (dabbar) kaɗai ba, amma har da Furotesta mai ridda (annabin ƙarya). A cikin tanadin Allah, waɗannan fahimtohin annabci na Miller, waɗanda matsayinsa a tarihi ya takaita, ba a wakilta su a kan alluna biyu masu tsarki na Habakkuk ba.

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.

Mafarki na biyu na Nebukadnezzar a sura ta huɗu ta Daniyel yana wakiltar mafarki na biyu na William Miller. Duka mafarkan biyu suna magana ne game da “lokuta bakwai,” kuma mafarkin Miller yana bayyana ƙin amincewa da aikinsa wanda ya fara a shekara ta 1863, ya kuma ci gaba da ƙaruwa har zuwa Kukan Tsakar Dare. Duka mafarkan biyu suna ƙarewa da mulki da aka maido bayan wani lokaci na warwatsewa. Saboda wannan dalili, za mu yi la’akari da mafarki na biyu na Miller kafin mu dubi kai tsaye wahayin Kogin Ulai wanda aka buɗe a shekara ta 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.

> “Na yi mafarki cewa Allah, ta wata hannu marar-gani, ya aiko mini da wani akwatin taska da aka yi da fasaha mai ban mamaki, mai tsawon kamar inci goma da fadi inci shida a murabba’i, wanda aka yi da itacen eboni da lu’ulu’u da aka sassaƙa a ciki cikin fasaha ta ban al’ajabi. A jikin akwatin taskar kuwa akwai maɓalli a haɗe. Nan da nan na ɗauki maɓallin na buɗe akwatin taskar, sai ga shi, cikin mamaki da ruɗani na, na same shi cike da kowane iri da kowane girman jauhari, da lu’ulu’u masu tsada, da duwatsu masu daraja, da tsabar zinariya da azurfa na kowane ma’auni da kowane ƙima, an kuma tsara su da kyau a wurare dabam-dabam nasu a cikin akwatin taskar; kuma saboda haka yadda aka tsara su, suka haskaka da wani haske da ɗaukaka wanda ba abin da ya yi daidai da shi sai rana kaɗai.

> “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.

> “Na yi tunani cewa ba aikina ba ne in more wannan abin kallo mai ban al’ajabi ni kaɗai, ko da yake zuciyata ta cika da murna ƙwarai saboda haske, kyau, da darajar abin da yake ɗauke da shi. Saboda haka sai na ajiye shi a kan wani tebur na tsakiya a ɗakina, na kuma sanar da cewa duk waɗanda suke da sha’awa za su iya zuwa su ga mafi ɗaukaka da haskakakken abin kallo da mutum ya taɓa gani a wannan rayuwa.”

> “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.

> “Mutane suka fara shigowa, da farko kaɗan ne adadinsu, amma suna ƙaruwa har suka zama taro. Sa’ad da suka fara duba cikin akwatin, sukan yi mamaki su kuma yi sowa ta murna. Amma da masu kallo suka ƙaru, kowa ya fara taɓa kayan adon nan, yana fitar da su daga akwatin yana watsa su a kan tebur. Na fara tunani cewa mai su zai sāke nemi akwatin da kayan adon daga hannuna; kuma idan na bari a watse su, ba zan taɓa iya mayar da su wurarensu a cikin akwatin kamar yadda suke a dā ba; sai na ji cewa ba zan taɓa iya fuskantar wannan lissafi ba, gama zai zama mai girma ƙwarai. Sai na fara roƙon mutane kada su taɓa su, kada kuma su fitar da su daga akwatin; amma gwargwadon yadda na ƙara roƙo, haka suka ƙara watsa su; kuma yanzu kamar suna ta watsa su ko’ina cikin ɗakin, a ƙasa da kuma a kan kowane irin kayan ɗaki da ke cikin ɗakin.”

> “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.

> “Sa’an nan na ga cewa a cikin duwatsu masu daraja na gaske da tsabar kuɗin gaske, sun warwatsa adadi marar ƙididdigewa na duwatsu masu daraja na jabu da tsabar kuɗin bogi. Na ƙwarai na yi fushi saboda mugun halinsu da rashin godiyarsu, kuma na tsawata musu, na zarge su saboda wannan; amma gwargwadon yadda na ƙara tsawata musu, haka suka ƙara warwatsa duwatsu masu daraja na jabu da tsabar kuɗin ƙarya a cikin na gaske.”

> “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.

> “Sa’an nan na shiga damuwa a raina na jiki, na kuma fara amfani da ƙarfi na jiki domin in ture su su fita daga ɗakin; amma yayin da nake fitar da ɗaya, sai uku kuma su shigo su kawo ƙazanta da gutsattsarin itace da yashi da kowane irin shara, har suka rufe kowanne daga cikin lu’ulu’u na gaskiya, da diamon, da tsabar kuɗi, waɗanda duka suka ɓace daga gani. Haka kuma suka yayyaga akwatina ƙanana, suka watse shi a cikin sharan. Na yi zaton babu wani mutum da ya kula da baƙin cikina ko fushina. Na karai sarai, zuciyata ta karaya, sai na zauna na yi kuka.

> “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.

> “Yayinda nake haka ina kuka da makoki saboda babban hasara ta da kuma alhakin da ke kaina, sai na tuna da Allah, kuma na yi addu’a da dukan zuciya cewa Ya aiko mini da taimako. Nan take ƙofa ta buɗe, wani mutum kuwa ya shiga ɗakin, sai dukan mutanen suka fita daga cikinsa; shi kuma, yana riƙe da goga a hannunsa, ya buɗe tagogin, ya kuma fara share ƙura da datti daga cikin ɗakin.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Na roƙe shi ya yi haƙuri, gama akwai waɗansu duwatsu masu daraja da suka warwatse a cikin tarkacen.”

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Ya gaya mini kada in ji tsoro,” domin shi ne “zai kula da su.”

> “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.

> “Sa’an nan, yayin da yake share ƙura da shara, duwatsu masu daraja na ƙarya da tsabar kuɗi na jabun duk suka tashi suka fita ta taga kamar gajimare, iska kuwa ta kwashe su. Cikin wannan hargitsi na runtse idona na ɗan lokaci; da na buɗe su, sharan duka ya riga ya gushe. Duwatsu masu daraja na gaskiya, lu’ulu’u, da tsabar kuɗin zinariya da azurfa, suna kwance a warwatse cikin yalwa a ko’ina cikin ɗakin.

> “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.

> “Sa’an nan ya ajiye a kan tebur wata akwatin taska, wadda ta fi ta dā girma ƙwarai da kuma kyau, ya kuma tattara duwatsu masu daraja, lu’ulu’u, da kuɗaɗe, da tafin hannu-tafin hannu, ya jefa su cikin akwatin taskar, har ba a bar ko ɗaya ba, ko da yake waɗansu daga cikin lu’ulu’un ba su fi bakin allura girma ba.

> “He then called upon me to ‘come and see.’

> “Sa’an nan ya kira ni in ‘zo in gani.’”

> “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.

> “Na duba cikin akwatin, amma gani ya rude idanuna saboda abin da na gani. Suka haskaka da ɗaukaka sau goma fiye da ta dā. Na ɗauka cewa an goge su da yashi ta ƙarƙashin ƙafafun waɗancan mugayen mutane da suka warwatsa su, suka kuma tattake su cikin ƙura. An shirya su cikin kyakkyawan tsari a cikin akwatin, kowa yana a wurinsa, ba tare da wata alamar wahalar mutumin da ya jefa su a ciki ba. Na yi ihu saboda tsananin farin ciki, kuma wannan ihu ya tashe ni.” Early Writings, 81–83.

We will address Miller’s dream in the next article.

Za mu yi bayani a kan mafarkin Miller a talifi na gaba.

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.

Abin da ke biye gabatarwa ce ga mafarki na biyu na William Miller, wanda James White ya rubuta sa’ad da ya wallafa mafarkin Miller a cikin 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.

> “An buga mafarkin nan da ke ƙasa a cikin Advent Herald fiye da shekara biyu da suka wuce. Sa’an nan na ga cewa ya fayyace abin da ya shafi ƙwarewarmu ta baya game da Zuwa ta Biyu sarai, kuma cewa Allah ya ba da mafarkin domin amfanin tumaki da suka watse.”

> “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.

> “Daga cikin alamu na kusantar babbar da mummunar ranar Ubangiji, Allah ya sanya mafarkai. Duba Yowel 2:28–31; Ayyukan Manzanni 2:17–20. Mafarkai na iya zuwa ta hanyoyi uku; na fari, ‘ta yawan hidimomi.’ Duba Mai-Wa’azi 5:3. Na biyu, waɗanda suke ƙarƙashin ƙazantaccen ruhu da ruɗin Shaiɗan, na iya yin mafarkai ta wurin tasirinsa. Duba Kubawar Shari’a 8:1–5; Irmiya 23:25–28; 27:9; 29:8; Zakariya 10:2; Yahuda 8. Na uku kuma, Allah ya kasance koyaushe yana koyar da mutanensa, har yanzu kuma yana koyar da su, ƙari ko ragi, ta wurin mafarkai, waɗanda suke zuwa ta hannun mala’iku da Ruhu Mai Tsarki. Waɗanda suke tsaye cikin tsattsarkan hasken gaskiya za su san lokacin da Allah ya ba su mafarki; irin waɗannan kuwa ba za a ruɗe su ba, ba kuwa za a karkatar da su ta mafarkai na ƙarya ba.”

> “‘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.

> “‘Sai ya ce, Ku saurari maganata yanzu; in akwai annabi a cikinku, ni Ubangiji zan bayyana kaina gare shi cikin wahayi, in kuma yi magana da shi cikin mafarki.’ Littafin Lissafi 12:6. Yaƙub ya ce, ‘Mala’ikan Ubangiji ya yi mini magana cikin mafarki.’ Farawa 31:11. ‘Kuma Allah ya zo wa Laban Bamudane cikin mafarkin dare.’ Farawa 31:24. Ku karanta mafarkan Yusufu, [Farawa 37:5–9], sa’an nan kuma labari mai ban sha’awa na cikar su a Masar. ‘A Gibeyon Ubangiji ya bayyana ga Sulemanu cikin mafarkin dare.’ 1 Sarakuna 3:5. An ba da babban muhimmin mutumin-mutumi na sura ta biyu ta Daniyel cikin mafarki, haka kuma namomin jeji huɗu, da sauransu, na sura ta bakwai. Sa’ad da Hirudus ya nemi hallaka Jaririn Mai-Ceto, an gargadi Yusufu cikin mafarki ya gudu zuwa Masar. Matiyu 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.

> “‘Kuma zai faru a KWANAKIN ƘARSHE, in ji Allah, zan zubo daga Ruhuna a kan dukan ’yan Adam: ’ya’yanku maza da ’ya’yanku mata kuwa za su yi annabci, samari naku kuma za su ga wahayi, tsofaffinku kuwa za su yi mafarkai.’ Ayyukan Manzanni 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.

> “Baiwar annabci, ta wurin mafarkai da wahayi, a nan ita ce ’ya’yan Ruhu Mai Tsarki, kuma a kwanaki na ƙarshe za a bayyana ta gwargwadon isa har ta zama alama. Tana ɗaya daga cikin baiwoyin ikkilisiyar bishara.

> “‘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.

> “‘Kuma ya bayar da waɗansu su zama manzanni; waɗansu kuma ANNABAWA; waɗansu masu wa’azin bishara; waɗansu kuma makiyaya da malamai; domin kammala tsarkaka, domin aikin hidima, domin gina jikin Almasihu.’ Afisawa 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.

> “‘Kuma Allah ya sa waɗansu a cikin ikilisiya, na fari manzanni, na biyu ANNABAWA,’ da sauransu. 1 Korintiyawa 12:28. ‘Kada ku rena ANNABCE-ANNABCE.’ 1 Tassalonikawa 5:20. Ku duba kuma Ayyukan Manzanni 13:1; 21:9; Romawa 7:6; 1 Korintiyawa 14:1, 24, 39. Annabawa ko annabce-annabce domin gina ikilisiyar Almasihu suke; kuma babu wata hujja da za a iya kawo daga maganar Allah cewa an nufe su su ƙare kafin masu bishara, fastoci da malamai su ƙare. Amma mai ƙin yarda ya ce, ‘An yi wahayi da mafarkai na ƙarya da yawa har ba zan iya amincewa da wani abu irin wannan ba.’ Gaskiya ne Shaiɗan yana da abin kwaikwaiyonsa. Tun dā yana da annabawan ƙarya, kuma hakika muna iya tsammanin su yanzu a wannan sa’arsa ta ƙarshe ta ruɗu da nasara. Waɗanda suke ƙin irin waɗannan wahayi na musamman domin akwai na kwaikwayo, daidai suke kuma da su ƙara kaɗan su musanta cewa Allah ya taɓa bayyana kansa ga mutum cikin mafarki ko wahayi, domin abin kwaikwayo ya kasance koyaushe.”

> “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.

> “Mafarkai da wahayi su ne hanyar da Allah ya bayyana kansa ga mutum. Ta wannan hanya ya yi magana da annabawa; ya sanya baiwar annabci cikin baiwoyin ikkilisiyar bishara, kuma ya lissafta mafarkai da wahayi tare da sauran alamu na ‘KWANAKIN ƘARSHE.’ Amin.

> “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.

> “Manufata a cikin bayanan da suka gabata ita ce in kawar da ƙin yarda ta hanyar da ta dace da Nassosi, kuma in shirya tunanin mai karatu domin abin da zai biyo baya.” James White.

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