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# The Book of Daniel - Number Thirty-Nine

Igitabo cya Daniyeli — Umubare wa Mirongo Itatu n’Icyenda

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Guhishura Igishushanyo cy’Ubuhanuzi: Inzozi za William Miller n’Ugusubizaho Ukuri kw’Ishingiro mu Minsi y’Iherezo

Author

Jeff Pippenger

Published

January 3, 2024

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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.

Turimo gutekereza ku ishyirwa mu bikorwa k’ubuhanuzi kw’irota rya William Miller mu minsi y’imperuka, ari ho ubuhanuzi bwose bubonera isohozwa ryabwo ritunganye. Irota rya Miller rigaragaza ivumburwa, ishyirwaho, kwangwa, guhishwa no kugarurwa kw’ukuri kw’ishingiro k’Ubwadiventisiti kwakusanyijwe binyuze mu murimo wa Miller. Uko kuri kw’ishingiro kwagereranyaga ukuri kwafunguwe mu mwaka wa 1798. Uko kuri kugereranywa n’iyerekwa ry’Umugezi wa Ulai. Irota rya Miller, nk’uko ryanditswe mu gitabo cyitwa Early Writings, ryari irota rye rya kabiri, kandi iryo rota ryari ryaragereranyijwe n’irota rya kabiri rya Nebukadinezari, nk’uko na Miller ubwe yari yaragereranyijwe na Nebukadinezari.

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.

Inyandiko zabanje zagaragaje uko iherezo ry’ubuzima bwa Nebukadinezari bwo “ibihe birindwi” aho yabaye afite umutima w’inyamaswa, ryarangiriye mu buryo bw’ikigereranyo mu 1798. Ubwami bwe bwahise bugarurwa, kandi ku ncuro ya mbere, Nebukadinezari ahagararira umuntu wahindutse byuzuye. Mu rwego rw’“igihe cy’imperuka,” mu 1798, yahagarariye “abanyabwenge.” Twongeye kandi kugaragaza ko, nk’umwami wa mbere wa Babuloni, urubanza rwa Nebukadinezari rw’“ibihe birindwi” rwashushanyaga urubanza rw’imyaka ibihumbi bibiri na magana atanu na makumyabiri rwa Belushazari (mene, mene, tekel, upharsin), wari umwami wa nyuma wa Babuloni.

> “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.

> “Ku mutegetsi wa nyuma wa Babuloni, nk’uko byari byaragizwe ikigereranyo ku wa mbere wayo, ni ho hageze iteka ry’Umurinzi w’Imana rigira riti: ‘Wa mwami we, … urabwiwe yuko ubwami bukuvuyeho.’ Daniyeli 4:31.” Abahanuzi n’Abami, 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.

Mushiki wacu White yagaragaje Belushazari, mu isaha ye y’urubanza, nk’“umwami w’umupfapfa.” Mu gusoza isaha y’urubanza rwa Nebukadinezari, ahagararirwa nk’“umwami w’umunyabwenge,” kuko yungukiwe n’urubanza rw’“ibihe birindwi,” naho Belushazari, nubwo yari azi amateka, yanga kubyungukiramo.

> “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.

> “Ariko urukundo Belushazari yakundaga imyidagaduro no kwishyira hejuru rwamusibanganyirije amasomo atagombaga na rimwe kwibagirwa; maze akora ibyaha bisa n’ibyazaniye Nebukadinezari imanza zikomeye zigaragara. Yapfushije ubusa amahirwe yari yahawe n’ubuntu, yirengagiza gukoresha amahirwe yari amwegereye kugira ngo amenyere ukuri. ‘Nkore iki ngo nkizwe?’ wari ikibazo uwo mwami ukomeye ariko w’umupfapfa yirengagije atabyitayeho.” Bible Echo, April 25, 1898.

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

Nebukadinezari ni ikimenyetso cy’“abanyabwenge” bo mu 1798, basobanukiwe ukwiyongera k’ubumenyi mu gihe cy’imperuka.

> “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.

> “Uku kwirata kwo kwari kukiva kuvuye ku munwa we, ijwi riturutse mu Ijuru rihita rimumenyesha ko igihe Imana yagennye cyo gucira urubanza cyari kigeze. Muri ako kanya ubwenge bwe bwamuvanywemo, ahinduka nk’inyamaswa. Yamaze imyaka irindwi muri uko gucishwa bugufi. Icyo gihe kirangiye, ubwenge bwe bwaramugarukiye; maze arebye hejuru yicishije bugufi ku Mana ikomeye yo mu Ijuru, amenya ukuboko kw’Imana muri uko guhanwa, kandi yongera gusubizwa ku ntebe ye y’ubwami.”

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

> “Mu itangazo ryakorewe mu ruhame, Umwami Nebukadinezari yemeye icyaha cye, n’imbabazi z’Imana zikomeye zamugaruye. Icyo ni cyo gikorwa cya nyuma cyo mu mibereho ye nk’uko cyanditswe mu Mateka Yera.” Review and Herald, February 1, 1881.

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

Ku iherezo ry’“ibihe birindwi” bya Nebukadinezari, yatanze itangazo ku mugaragaro, ryari rikubiyemo no kwatura ku mugaragaro. Miller, nk’uko Nebukadinezari amushushanya, agereranya “abanyabwenge” bo mu mwaka wa 1798, basobanukirwa ukwiyongera kw’ubumenyi mu gihe cy’imperuka. Bombi barose inzozi ebyiri, kandi inzozi zabo za kabiri, kuri buri wese muri bo, zigaragaza mu buryo bw’ikigereranyo “ibihe birindwi.” “Ibihe birindwi” byagaragajwe mu nyandiko zabanje ko biranga ahantu ho kwimukira mu kindi cyiciro.

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.

Mu 1798, Nebukadinezari agaragaza kwimuka ava mu mimerere ye y’ubwibone, ajya mu mimerere y’abanyabwenge. Ibyo byakubiyemo ukwatura kwe ku mugaragaro. Umwaka wa 1798 wari kandi ingingo y’inzibacyuho hagati y’ubwami bwa gatanu n’ubwa gatandatu bwo mu buhanuzi bwa Bibiliya. Waranaranze no kuza kwa marayika wa mbere, bityo ugaragaza itangira ry’igihe gishya cy’imikorere y’Imana, kuko umuburo w’urubanza rwari rugiye kuza utashoboraga gutangwa kugeza igihe ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya bwari bumaze guhabwa igikomere cyabwo cyica.

> “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.

> “Ubutumwa ubwabwo butanga umucyo werekeye igihe iri hererekanywa rigomba kuberamo. Butangazwa ko ari umugabane w’‘ubutumwa bwiza bw’iteka ryose;’ kandi butangaza ugutangira kw’urubanza. Ubutumwa bw’agakiza bwabwirijwe mu bihe byose; ariko ubu butumwa ni umugabane w’ubutumwa bwiza washoboraga kwamamazwa gusa mu minsi y’imperuka, kuko ari bwo honyine byari kuba ukuri ko igihe cy’urubanza cyari kigeze. Ubuhanuzi bugaragaza uruhererekane rw’ibyabaye bigera ku itangira ry’urubanza. Ibi ni ko biri cyane cyane mu gitabo cya Daniyeli. Ariko icyo gice cy’ubuhanuzi bwe cyerekeye iminsi y’imperuka, Daniyeli yategetswe kugikinga no kugishyiraho ikimenyetso ‘kugeza mu gihe cy’imperuka.’ Ntibyashobokaga ko ubutumwa buvuga iby’urubanza bwamamazwa mbere y’uko iki gihe kigera, bushingiye ku gusohora kw’ubu buhanuzi. Ariko mu gihe cy’imperuka, ni ko umuhanuzi avuga, ‘benshi baziruka hirya no hino, kandi ubumenyi buziyongera.’ Daniyeli 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.

> Intumwa Pawulo yaburiye itorero kutitegereza ukuza kwa Kristo mu gihe cye. Aravuga ati: “Uwo munsi ntuzaza, keretse ubanjirijwe no kugomera ukwizera, kandi umuntu w’icyaha akabanza guhishurwa.” 2 Abatesalonike 2:3. Kugeza nyuma y’ubuhakanyi bukomeye n’igihe kirekire cy’ubutegetsi bw’“umuntu w’icyaha,” ni bwo dushobora gutegereza ukuza k’Umwami wacu. “Umuntu w’icyaha,” nanone witwa “amayobera y’ubugome,” “umwana wo kurimbuka,” kandi “wa munyabyaha,” ashushanya ubupapa, ari bwo nk’uko byari byarahanuwe mu buhanuzi, bwagombaga kugumana ubutware bwabwo imyaka 1260. Icyo gihe cyarangiye mu 1798. Ukuza kwa Kristo ntikwashoboraga kuba mbere y’icyo gihe. Pawulo akomatanya uwo muburo we n’igihe cyose cy’itangwa rya gikristo kugeza ku mwaka wa 1798. Ni nyuma y’icyo gihe ubwo butumwa bw’ukuza kwa Kristo kwa kabiri bugomba kwamamazwa.

> “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.

> “Nta butumwa nk’ubwo bwigeze butangwa mu bihe byahise. Pawulo, nk’uko twabibonye, ntiyabwigeze abwiriza; ahubwo yerekezaga bene se ku gihe cyari kigikomeye cyane imbere y’aho kugira ngo bazabonere kuza kw’Umwami. Abavugurura ntibabutangaje. Martin Luther yashyizeho urubanza nk’ikintu cyari kigisigaje nk’imyaka magana atatu uhereye ku gihe cye. Ariko kuva mu 1798 igitabo cya Daniyeli cyarafunguwe, ubumenyi bw’ubuhanuzi bwarongerewe, kandi benshi batangaje ubutumwa bukomeye bw’uko urubanza rwegereje.” 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, hajeho umugabane mushya w’umurimo w’agakiza, kandi uwo mugabane mushya watanze umuburo w’undi mugabane wari kuzatangira mu 1844. Muri uko guhinduka kw’umugabane, urugi rumwe rwari gufungwa, urundi rugafungurwa.

> 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.

> Kandi marayika w’Itorero ry’i Filadelifiya wandike uti: Ibi ni byo uvuga Uwera, Umunyakuri, ufite urufunguzo rwa Dawidi, ukingura kandi nta muntu ushobora gukinga; kandi akinga kandi nta muntu ushobora gukingura; Nzi imirimo yawe: dore, nagushyize imbere urugi rukinguye, kandi nta muntu ushobora kurukinga: kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, kandi ntiwahakanye izina ryanjye. Ibyahishuwe 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.

Gufungurwa k’umuryango kuranga inganabihe nshya. Habayeho ihinduka ry’inganabihe y’ubwami n’iry’ubutumwa mu 1798, ku iherezo ry’uburakari bwa mbere, ryasohojwe kuva mu 723 Mbere ya Kristo kugeza mu 1798. Hari kandi ihinduka ry’inganabihe mu 1844, ku iherezo ry’uburakari bwa nyuma, ryasohojwe kuva mu 677 Mbere ya Kristo kugeza mu 1844. Mu 1798, inganabihe y’ubutumwa bw’umumarayika wa mbere, bwaburirizaga iby’urubanza rwegereje, yari igeze. Nebukadinezari na Miller bombi bagereranywa nk’“abanyabwenge,” mu “gihe cy’imperuka,” ubwo “umuryango” wakingurwaga kugira ngo habeho inganabihe y’imbere y’ubutumwa bw’umumarayika wa mbere n’ihinduka ry’inganabihe y’inyuma riva ku nyamaswa yo mu nyanja rijya ku nyamaswa yo mu isi. Inganabihe y’ubutumwa bw’umumarayika wa mbere yasohoye ubwo umuryango ujya Ahera Cyane wakingurwaga ku wa 22 Ukwakira 1844, maze inganabihe y’umumarayika wa gatatu n’urubanza rw’iperereza biratangira.

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.

Inzozi ya kabiri ya Miller itangira igihe umuryango wafungurwaga mu 1798, kandi ikarangira igihe umuryango wafungurwaga mu gihe cy’inzibacyuho cy’“abahamya babiri” bazurwa kugira ngo batangaze ubutumwa bw’Ijwi ryo mu Gicuku. Mu buhanuzi, Nebukadinezari na Miller bombi bagereranyaga inzibacyuho iva ku bwami bw’inyamaswa yo mu nyanja ijya ku bwami bw’inyamaswa yo mu isi mu 1798. Bombi bagereranya itangazwa ry’ukwegera no kugera kw’urubanza rw’iperereza mu 1844. 1798 na 1844 bigereranya isoza ry’“uburakari” bwa mbere n’ubwa nyuma bw’Imana ku bwoko bwayo, ryasohorejwe mu gihe cy’“ibihe birindwi,” nk’uko byashyizweho mu Balewi makumyabiri na gatandatu. Imyaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844 igereranya iyubakwa ry’urusengero rw’umwuka, urwo intumwa y’isezerano yahise izaho ku wa 22 Ukwakira 1844, igihe Kristo yavaga Ahera akinjira Ahera Cyane.

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

1798 na 1844 byerekana ihinduka (irenze rimwe), rirangwa na “ibihe birindwi.” Ihinduka rivana Uwadiventisimu wa Filadelifiya wa Milleri rikawugeza ku Uwadiventisimu wa Lawodikiya wa Milleri mu 1856, na ryo kandi ryaranzwe no kwiyongera k’ubumenyi ku byerekeye “ibihe birindwi,” nyuma bukaza kwangwa mu 1863. Mu 1798, habayeho kwiyongera k’ubumenyi buvuye mu gitabo cya Daniyeli, bwarimo na byo “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, byagombaga kuzangwa ku iherezo ry’Uwadiventisimu wa Filadelifiya wa Milleri.

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.

Ihinduka ry’umurimo w’umumarayika wa mbere, uva i Filadelifiya ujya i Lawodikiya, ryagereranyijwe n’imyaka irindwi yo kuva mu 1856 kugeza mu 1863. Ubutumwa bw’i Lawodikiya bwageze mu 1856, kandi mu gihe cy’imyaka irindwi, umucyo mushya w’“ibihe birindwi” wari warafunguwe watangije uburyo bwo kugeragezwa mu byiciro bitatu, bwatsinzwe n’Abadiventisiti mu 1863. Hatanzwe imyaka irindwi kugira ngo umucyo w’“ibihe birindwi” wakirwe cyangwa wangwe. Ihinduka ry’umurimo wa Millerite w’Abadiventisiti b’i Filadelifiya ujya ku Badiventisiti ba Millerite b’i Lawodikiya, rigereranya ugusubizwa inyuma kw’uruhererekane ku iherezo, ari ko guhinduka k’umurimo w’i Lawodikiya w’umumarayika wa gatatu ujya ku murimo w’i Filadelifiya w’umumarayika wa gatatu.

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.

Ubuhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu, bugaragaza intangiriro y’uburakari bwa mbere n’ubwa nyuma bw’Imana ku bwami bw’Isirayeli bwo mu majyaruguru, hanyuma no ku bwami bwo mu majyepfo.

> 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.

> Kuko umutware wa Siriya ari i Damasiko, kandi umutware wa Damasiko ni Rezini; kandi mu gihe cy’imyaka mirongo itandatu n’itanu Efurayimu izamenagurwa, ku buryo itazaba ikiri ubwoko. Yesaya 7:8.

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

Ubuhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu bwatanzwe mu mwaka wa 742 mbere ya Kristo, kandi mu gihe cy’imyaka mirongo itandatu n’itanu ubwami bw’amajyaruguru bwari kuba bwarazimye. Nyuma y’imyaka cumi n’icyenda uhereye mu mwaka wa 742 mbere ya Kristo, ni ukuvuga mu mwaka wa 723 mbere ya Kristo, ubwami bw’amajyaruguru bwajyanywe mu bucakara n’Abashuri. Igihe iyo myaka mirongo itandatu n’itanu yarangiraga, umujinya wagenewe ubwami bw’amajyepfo watangiye mu mwaka wa 677 mbere ya Kristo, ubwo Manase yajyanwaga mu bunyage n’Abanyababuloni. Bityo rero, iyo myaka mirongo itandatu n’itanu ishushanya igihe cy’imyaka cumi n’icyenda kigera ku bunyage bwa mbere bw’ubwami bw’amajyaruguru, hanyuma hagakurikiraho indi myaka mirongo ine n’itandatu kugeza ku bunyage bwa Manase.

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

Ubwo buhanuzi bwageze ku isohozwa ryabwo uko bwakurikiranye mu 1798, mu 1844 no mu 1863. Mu 1798, habayeho ihinduka ryo imbere mu butumwa bw’agakiza, hamwe no kuza kwa marayika wa mbere, kandi habaho n’ihinduka ryo hanze ry’ubwami bwo mu buhanuzi bwa Bibiliya. Mu 1844, habayeho ihinduka ryo imbere mu butumwa bw’agakiza ubwo urugi rw’Ahantu Hera hafungwaga kandi urubanza rw’iperereza rugatangira hamwe no kuza kwa marayika wa gatatu. Mu 1863, habayeho ihinduka ryo hanze 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.

Ihembe rya Repubulika ryigabanyijemo amashyaka abiri ya politiki yagombaga gutegeka amateka y’inyamaswa yo mu isi uhereye icyo gihe kujya mbere. Ihembe rya Porotesitanti ryigabanyijemo kwigaragaza kubiri k’ubuhakanyi, uruhande rumwe rwiyita Porotesitanti rukavuga ko rwitondera Isabato y’umunsi wa karindwi, n’ikindi cyiciro cyiyita Porotesitanti, ariko kigashyigikira umunsi w’izuba nk’umunsi wacyo cyahisemo wo gusenga.

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.

Muri ayo mateka, ihembe ry’Abaporotesitanti ryari ryaravuye mu Bihe by’Umwijima, ryageragejwe kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, ariko rinanirwa muri uwo mugeragezo maze riva ku bantu b’Abaporotesitanti bubahirizaga ku Cyumweru rijya ku bantu b’Abaporotesitanti b’abahakanyi bubahirizaga ku Cyumweru.

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

Mu mateka y’ihembe nyakuri ry’Abaporotesitanti ryashinzwe kandi rikamenyekana mu 1844, habayeho igikorwa cy’igeragezwa kuva mu 1856 kugeza mu 1863. Hanyuma ihembe nyakuri ry’Abaporotesitanti barinda Isabato rihinduka riva i Filadelifiya rijya i Lawodikiya, kandi rinava ku bwoko nyakuri bw’Abaporotesitanti barinda Isabato rijya ku ihembe ry’Abaporotesitanti b’abagomeye barinda Isabato. “Inshuro ndwi,” zifitanye isano na 1798, 1844, 1856 na 1863. “Inshuro ndwi,” ni ikimenyetso gifitanye isano n’igihe cy’inzibacyuho, kandi uku kuri gushingiye ku bahamya benshi.

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

Mu 1798, habayeho kwiyongera kw’ubumenyi ku byerekeye “ibihe birindwi,” kuko ubuhanuzi bw’igihe bwa mbere na mbere Miller yavumbuye ari uko kuri nyako. Mu 1863, uko kuri kwari kumaze kwangwa, bityo hagaragazwa umusozo w’igihe gisoza cya ya myaka mirongo itandatu n’itanu y’ubwo buhanuzi buvugwa muri Yesaya igice cya karindwi.

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

Ubuhanuzi bwuzuye bw’imyaka ibihumbi bibiri magana atanu na makumyabiri bufite intera y’imyaka mirongo itandatu n’itanu ku itangiriro no ku iherezo, mu buryo buhinduranye busa n’ishusho ireberana n’indi. Mu itangiriro ry’iherezo, imyaka mirongo itandatu n’itanu (1798), yashushanyijwe n’itangiriro ry’itangiriro, imyaka mirongo itandatu n’itanu yo mu wa 742 mbere ya Kristo, igihe ubuhanuzi bwatangwaga, habayeho kwiyongera kw’ubumenyi ku byerekeye “ibihe birindwi,” ibyo “abanyabwenge” bo mu ba Millerite basobanukiwe kandi batangaza. Ku iherezo ry’iherezo, imyaka mirongo itandatu n’itanu yo mu 1863, habayeho ubundi bwiyongere bw’ubumenyi kuri uko kuri nyako nyine, ari na ko amaherezo bwananzwe n’“abatambyi” bari bamaze kwambikwa ikamba bo muri rya hembe nyakuri ry’Abaporotesitanti.

> 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.

> Ubwoko bwanjye burimburwa no kubura ubumenyi: kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye: kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 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.

Kwiyongera k’ubumenyi igihe igitabo cya Daniyeli gikurwaho ikimenyetso bifitanye isano n’“ibihe birindwi,” bityo rero si ikimenyetso cy’ahantu ho guhindukira gusa, ahubwo ni n’icyo gukurwaho ikimenyetso k’ubutumwa bw’ubuhanuzi.

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.

Iyindi mpinduka yatangiye ku wa 18 Nyakanga 2020, ubwo hatangiraga ugucika intege kwa mbere, kwatangije “igihe cyo gutinda,” kandi kuranga itangiriro ry’iminsi itatu n’igice yo mu gice cya cumi na kimwe cy’Ibyahishuwe, igihe abahamya babiri baryamaga bapfuye mu muhanda w’umujyi ukomeye wa Sodomu na Egiputa.

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.”

Ku wa 18 Nyakanga 2020 ni ho hatangiye iminsi itatu n’igice y’ikigereranyo (“ibihe birindwi”), yari yaragaragajwe n’amateka yo mu 1856 kugeza mu 1863. Ibyo bihe byombi ni ibimenyetso by’“ibihe birindwi.” Ibyo bihe byombi biranga ihinduka ry’igihe cy’igeno (inzibacyuho). Ibyo bihe byombi bigaragaza ukwiyongera kw’ubumenyi gufitanye isano n’“ibihe birindwi.”

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.

Byabaye mu gihe cy’inzibacyuho yo kuva ku bwami bwa Babuloni kujya ku bwami bw’Abamedi n’Abaperesi ni bwo Daniyeli yasengeye isengesho ryo mu gitabo cy’Abalewi makumyabiri na gatandatu, bityo bigaragaza ko iryo sengesho ryo mu Balewi makumyabiri na gatandatu ari ikimenyetso cy’inzira cy’inzibacyuho yo mu minsi y’imperuka. Mu nzozi za Milleri, ku iherezo ry’imvugo ndwi z’ijambo “gutatanya,” Milleri ararira kandi agasenga. Kurira kwe kuranga aho Intare yo mu muryango wa Yuda (wa muntu ufite uburoso bw’umukungugu) ikuraho ibimenyetso ku butumwa bwari bwarashyizweho ikimenyetso.

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.”

Isengesho rya Miller riranga isengesho rya Daniyeli ryo muri Abalewi makumyabiri na gatandatu, rifitanye isano na “ibihe birindwi,” kandi ribaho igihe urugi n’amadirishya byafungurwaga mu nzozi za Miller. Ariko kandi isengesho rya Daniyeli, mu gice cya cyenda, rihura n’isengesho rya Daniyeli ryo mu gice cya kabiri. Nanone rihura n’isengesho rya Nebukadinezari ryo kwatura ku musozo w’“ibihe birindwi” bye.

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.

Ni yo mpamvu isengesho rya Miller ryagereranyijwe n’isengesho ryo muri Levitiko makumyabiri n’itandatu, ryari isengesho rusange ryo kwatura ibyaha n’isengesho ryo gusaba gukurwaho ikimenyetso ku ibanga rya nyuma ry’ubuhanuzi, kuko ubuhanuzi bwose bwerekana iminsi y’imperuka. Ni cyo gituma ibanga ryo muri Daniyeli igice cya kabiri rihagararira ibanga rya nyuma rikurwaho ikimenyetso. Isengesho rya Miller, mu nzozi ze, ryari isengesho ry’amaganya n’uburakari bukiranuka kubera ibizira byari byakorewe imitako y’agaciro yari mu cyumba cye. Amaganya ye yagaragajwe n’abaniha kandi bakarira bo muri Ezekiyeli igice cya cyenda, mu gihe cyo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bane.

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 yitegereje ukuntu ukuri kwagiye guhishirwa buhoro buhoro n’inyigisho z’impimbano, maze amaherezo bigera ku rwego aho isanduku (ni ukuvuga Bibiliya ubwayo) yarimbuwe. Irimbuka ry’isanduku ya Miller ryabereye mu gisekuru cya gatatu cy’Abadivantisiti, igihe habagaho umugambi ugambiriwe wo gushyira ku ruhande Bibiliya ya King James maze hagahabwa umwanya inyandiko za Bibiliya z’iki gihe zayononekaye zishingiye ku Gatolika.

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 yarize, hanyuma arasenga, maze ako kanya urugi rurakinguka, abantu bose barasohoka. Hanyuma hinjira umugabo ufite uburoso bwo gukubura umwanda (Intare yo mu muryango wa Yuda), akingura amadirishya maze atangira gukora isuku. Nuko Miller agaragaza impungenge ze ku byerekeye amabuye y’agaciro yari anyanyagiye hirya no hino, maze wa mugabo ufite uburoso bwo gukubura umwanda amusezeranya ko azita ku mabuye y’agaciro. Mu muvundo w’umurimo wa wa mugabo wo gukora isuku, Miller ahumiriza amaso akanya gato, maze ayahumura, asanga imyanda yavuyeho. Amabuye y’agaciro yari anyanyagiye hirya no hino mu cyumba, maze wa mugabo ashyira ku meza isanduku nini kurushaho, akoranya ayo mabuye y’agaciro ayajugunya muri iyo sanduku maze aravuga ati: “ngwino urebe.”

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.

Imvugo ngo “ngwino urebe” ni ikimenyetso cy’uko ukuri kwamaze gufungurwa. Ukuri kufunguriwe Miller ni ukuri kwa nyuma, kuko ikigiye gukurikiraho ari ukubyuka kwa Miller kuri “induru,” ihagarariye ijwi riranguruye. Miller ni we wa nyuma wakiriye ubutumwa bw’Induru ya Saa Sita z’ijoro mu mateka y’Abamillerite, kandi mbere gato y’induru imubyutsa muri rya yerekwa, yafunze amaso akanya gato. Umurongo rukumbi muri Bibiliya uvuga “akanya gato” n’“amaso” werekana umuzuko wa mbere.

> 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.

> Dore, ndababwira ubwiru: ntituzasinzira twese, ariko twese tuzahindurwa, mu kanya gato, mu kanya nk’ako guhumbya ijisho, igihe cy’impanda ya nyuma; kuko impanda izavuga, kandi abapfuye bazazurwa batangirika, natwe tuzahindurwa. Kuko iki kibora kigomba kwambara ukutabora, kandi iki gipfa kigomba kwambara ukudapfa. 1 Abakorinto 15:51–53.

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

Mu mateka y’ihinduka ry’umutwe w’Abalawodikiya w’umumarayika wa gatatu ujya mu mutwe w’Abafiladelifiya w’umumarayika wa gatatu, nk’uko bigaragazwa mu Byahishuwe igice cya cumi na kimwe, Miller ahagarariye uwa nyuma rwose mu bakobwa b’inkumi b’abanyabwenge kwakira ubutumwa bw’Induru yo mu Gicuku. Ababanje kubwakira ni bo bari abanyamwuka kurusha abandi.

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

> “Ibi ni byo byari induru ya mu gicuku, yagombaga guha imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bava mu ijuru kugira ngo bakangure abera bacitse intege kandi babategurire umurimo ukomeye wari ubari imbere. Abagabo bari bafite impano kurusha abandi si bo babanje kwakira ubu butumwa. Abamarayika boherejwe ku bicisha bugufi kandi biyeguriye Imana, maze babahatira kurangurura induru bati: ‘Dore, Umukwe araje; nimusohoke mumusanganire!’ Abari barahawe iyo nduru bihutiye kuyamamaza, maze mu mbaraga z’Umwuka Wera bamamaza ubutumwa, bakangura bene Data bacitse intege. Uwo murimo ntiwashingiraga ku bwenge no ku bumenyi by’abantu, ahubwo washingiraga ku mbaraga z’Imana, kandi abera bayo bumvise iyo nduru ntibashoboraga kuyirwanya. Abari bafite umwuka wo mu buryo bwimbitse ni bo babanje kwakira ubu butumwa, kandi abari barabanje kuyobora muri uwo murimo ni bo babaye aba nyuma kubwakira no gufasha kongera ubukana bw’iyo nduru bati: ‘Dore, Umukwe araje; nimusohoke mumusanganire!’” 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.

Ku iherezo ry’iminsi itatu n’igice y’ikigereranyo yo mu Ibyahishuwe igice cya cumi na kimwe, ubutumwa bwa mbere mu butumwa bubiri, bugereranywa muri Ezekiyeli igice cya mirongo itatu na karindwi, buratangazwa. Ubutumwa bwa mbere bukoranya amagufwa yari yapfuye kandi atatanye, ariko aracyari yapfuye. Ubu butumwa bwatanzwe n’ijwi ryarangururaga “mu butayu”, bityo bikerekana ko ubutumwa bwa Ezekiyeli butangira mbere y’uko ya minsi itatu n’igice y’ikigereranyo irangira. Iyo minsi itatu n’igice igereranya “ubutayu”, kandi ni “mu butayu” aho ubutumwa butangarizwa. “Ubutayu” na bwo ni ikimenyetso cy’“ibihe birindwi,” kikagaragaza inzibacyuho no gukurwaho ikimenyetso bitangiza igikorwa cyo kugeragezwa.

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

Hariho gukura gutera imbere kw’ubutumwa, kandi hari no kubwakirwa mu buryo bugenda butera imbere, nk’uko byagaragajwe n’Induru yo mu Gicuku mu mateka y’Abamillerite. Abari bafite umwuka w’Imana kurusha abandi ni bo babanje kwakira ubutumwa bw’ijwi rirangurura mu butayu, kandi abanyamateka b’Abadiventisiti berekana ibaruwa William Miller yanditse hasigaye iminsi mike ngo ibe ku wa 22 Ukwakira 1844, aho Miller ahamya ko ari bwo yari amaze gusobanukirwa no kwemera ubutumwa bwa Samuel Snow bw’Induru yo mu Gicuku.

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

> “Muvandimwe nkunda Himes: Mbona ikuzo mu kwezi kwa karindwi ntari narigeze mbona mbere. Nubwo Uwiteka yari yaranyeretse, umwaka n’igice bishize, icyo ukwezi kwa karindwi kwashushanyaga, nyamara sinari nasobanukiwe imbaraga z’ibigereranyo. None ubu, hahimbazwe izina ry’Uwiteka, mbona ubwiza, ubumwe bwuzuzanya, n’ihuriro mu Byanditswe, ibyo namaze igihe kirekire nsabira mu masengesho, ariko sindabyibona kugeza uyu munsi. Shimira Uwiteka, wa mutima wanjye we. Umuvandimwe Snow, Umuvandimwe Storrs, n’abandi, bahawe umugisha ku bw’uko babaye ibikoresho byo guhumura amaso yanjye. Ngereye hafi cyane kugera iwanjye. Icyubahiro! Icyubahiro! Icyubahiro! Icyubahiro!” William Miller, Signs of the Times, 16 Ukwakira 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 kongera gusubirwamo kw’amateka y’Induru yo mu Gicuku, nk’uko byagaragajwe mu nzozi za Miller, Miller yafunze amaso umwanya muto. Bityo, “mu kanya gato, mu kanya nk’ako guhumbya ijisho, ku mpanda ya nyuma: kuko impanda izavuga, kandi abapfuye bazazurwa.” Mu nzozi za Miller ahagarariye aba nyuma bakira ubutumwa bw’Induru yo mu Gicuku, nk’uko yabigenje no mu mateka ye bwite. Ahagarariye abemera ubutumwa bwa nyuma mbere y’uko umugabo w’uburoso bwo gukuraho umwanda atoragura imitako yasandagiye maze akayijugunya mu gasanduku kanini kurushaho. Mu Ibyahishuwe igice cya cumi na kimwe, aba nyuma bemera ubutumwa bwa kabiri bwa Ezekiyeli, ari bwo butumwa bw’imiyaga ine ya Isilamu, na bwo bukaba ari ubutumwa bwo gushyirwaho ikimenyetso, babukora mbere gato y’uko impanda ya nyuma mu mpanda ndwi ivuga, ari yo mpanda y’“Ishyano” rya gatatu. “Mu kanya gato, mu kanya nk’ako guhumbya ijisho, ku mpanda ya nyuma: kuko impanda izavuga, kandi abapfuye bazazurwa badapfa kubora, natwe tuzahindurwa.” (1 Abakorinto 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.

Uyu murongo urerekana umuzuko wa mbere uba mu kuza kwa kabiri, ariko kandi hari n’umuzuko w’amagufa yumye y’abapfuye (abo bagabo babiri bo guhamya) uba mu isaha y’umutingito ukomeye wo mu Byahishuwe igice cya cumi na rimwe. Muri iyo “saha” y’uwo mutingito, impanda ya nyuma yo mu mpanda ndwi iravuga, kandi abo bagabo bo guhamya bapfuye bari baryamye mu muhanda basubizwa ubugingo, atari nk’Abalawodikiya, ahubwo nk’Abafiladelifiya, kuko ku mpanda y’ishyano rya gatatu, abo bagabo babiri bo guhamya baba bamaze gushyirwaho ikimenyetso kandi bahindurwa abatabasha kubora, kuko batazongera gucumura ukundi. Miller ahagarariye aba nyuma bakira ubutumwa buzura ubuzima muri abo bagabo babiri bo guhamya, ari bwo butumwa bw’imiyaga ine y’Abayisilamu, kandi ni bwo butumwa bwo gushyirwaho ikimenyetso.

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.

Ijwi ry’iyo nzamba rizura amagufwa yumye ya nyuma y’abapfuye yari yaranyanyagijwe mu muhanda wa Sodomu na Egiputa. Miller yitegereje uko ukuri kwagiye gushyingurwa buhoro buhoro n’inyigisho z’impimbano. Amaherezo Miller yararize, agaragaza igihe uguhishurwa kwari gutangirira, kuko uguhishurwa ari umurimo ugenda ukorwa buhoro buhoro. Uko guhishurwa kwatangiye mu gihe cy’iherezo cy’iyo minsi itatu n’igice.

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 amaze kurira, Umwe wari ufite ubushobozi bwo gufungura igitabo cyari gifatanijwe n’ikimenyetso yinjiye muri iyo nkuru. Mu nzozi za Miller uwo yari Umugabo w’Uburoso bwo Gukuraho Umwanda. Hanyuma Miller arasenga, maze ako kanya urugi rurakinguka, biranga aho urugendo rw’Abalawodikiya rw’umumarayika wa gatatu rwari rugiye kwimukira mu rugendo rw’Abafiradelifiya rw’umumarayika wa gatatu. Isengesho rye ryari isengesho ryo muri Abalewi makumyabiri na gatandatu; ryari isengesho ryo gusaba gusobanukirwa ibanga rya nyuma ry’ubuhanuzi no kwatura ku mugaragaro ubwigomeke bwazaniye ba batangabuhamya babiri ya minsi itatu n’igice; ryari isengesho ry’abashyizweho ikimenyetso muri Ezekiyeli igice cya cyenda.

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.

Nyuma y’amasengesho, Kristo (wa mugabo ufite uburoso bwo gukunguta umukungugu) yarinjiye atangira gusukura icyumba. Igihe umushinga wo gusukura wakozwe n’uwo mugabo ufite uburoso bwo gukunguta umukungugu wageraga ku iherezo, Miller yafunze amaso akanya gato, ibyo bikaba byaragaragazaga iherezo ry’igihe amagufwa yumye y’abapfuye yagombaga kuzurwa. Hanyuma uwo mugabo ufite uburoso bwo gukunguta umukungugu yakoranyije imitako yari itatanye mu cyumba cya Miller, ayishyira mu isanduku nshya, nini kurushaho, iri ku meza yari hagati mu cyumba cya Miller, nk’uko ba batangabuhamya babiri bazamurwa bakaba ibendera. Maze bamaze kuba ibendera, bahamagara n’andi mashyo y’Imana akiri i Babuloni ngo “aze arebe” ubutumwa Intare yo mu muryango wa Yuda imaze gushyira muri iyo sanduku nshya, nini kurushaho.

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.

Mu nyandiko itaha tuzatangira gutekereza ku iyerekwa ry’uruzi Ulai nk’ikimenyetso cy’ukuri gukomoka mu gitabo cya Daniyeli cyafunguwe mu 1798. Mbere y’uko tugera kuri uko kubitekerezaho, twabanje gushyiraho ingingo nke z’ishingiro. Iya mbere ni uko ubutumwa bw’Abamillerite bwari butunganye (ku rugero rw’icyiciro cyabwo cy’iterambere), ariko butuzuye. Bwari bwarashyizwe mu rwego rw’ubutegetsi bubiri, atari butatu, bw’umurimbuzi. Iya kabiri ni uko, igihe inzozi za Miller zigaragaza ugusubizwaho kwa nyuma kw’ukuri kw’ishingiro, uko kuri kw’ishingiro kuba noneho “kurusha incuro icumi” ubwiza kwabyo bwa mbere. Ingingo ya gatatu ni uko urugendo rw’umumarayika wa mbere (umuryango w’Abamillerite) rusubirwamo mu rugendo rw’umumarayika wa gatatu, ariko hariho ibyitonderwa bike by’ingenzi. Abamillerite, nk’ikimenyetso, bari Abafiladelifiya, bari Nebukadinezari wahindutse, ariko amaherezo kandi bibabaje, “bongeye kubaka Yeriko” mu 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).

Igikorwa cy’umumarayika wa gatatu cyatangiye ari Abalawodikiya, bakeneye guhinduka, ariko amaherezo bari kuzagira uruhare mu irimbuka rya nyuma rya Yeriko (Yeriko yo mu minsi y’imperuka).

> “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.

> “Umukiza ntiyari yaraje kugira ngo akureho ibyo abakurambere n’abahanuzi bavuze; kuko ari We ubwe wabavugiyemo anyuze muri abo bantu bahagarariye abandi. Ukuri kose kw’ijambo ry’Imana kwaturutse kuri We. Ariko ayo mabuye y’agaciro atagereranywa yari yarashyizwe mu myanya itari yo. Umucyo wayo w’igiciro wari warahinduwe igikoresho cyo gukorera ikinyoma. Imana yifuzaga ko akurwa muri iyo myanya y’ikinyoma, agasubizwa mu rwego rw’ukuri. Uwo murimo nta kundi wari gusohozwa keretse n’ukuboko kw’Imana. Kubera guhuzwa n’ikinyoma, ukuri kwari kwarakoreye inyungu z’umwanzi w’Imana n’umuntu. Kristo yari yaraje kugira ngo agushyire ahantu hazaha Imana icyubahiro, kandi gakore agakiza k’abantu bose.” The Desire of Ages, 287.

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