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# The Book of Daniel - Number Thirty-Six

Igitabo cya Daniyeli - Umubare wa Mirongo Itatu n’Itandatu

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

Ikimenyetso cy’Ihanura cya Nebukadinezari: Guhishura Ibimenyetso by’Amateka y’Umutwe w’Abamilerite n’Iyerekwa Rishinze Ikimenyetso ry’Uruzi Ulayi

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.”

Igice cya mbere cya Daniyeli kigaragaza amateka y’abamarayika ba mbere n’uwa kabiri kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844. Igice cya kane cya Daniyeli na cyo kivuga ku mateka y’abamarayika ba mbere n’uwa kabiri kuva mu mwaka wa 723 Mbere ya Kristo kugeza ku wa 22 Ukwakira 1844. Birumvikana ko ibyo bidashoboka kubibona hatabayeho uburyo bw’imvura y’itumba bwo “umurongo ku murongo.”

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.

Nebukadinezari, mu gice cya kane, ni ikimenyetso cy’ubuhanuzi gikomeye kandi gisobetse cyane. Ni ingenzi ko twibutsa ubwacu icyo ahagarariye uko dutangiye gusuzuma ihishurwa ry’iyerekwa ry’Umugezi wa Ulai mu mateka ya William Miller. Inzozi za kabiri za Nebukadinezari, kimwe n’uko byari bimeze ku nzozi za kabiri za William Miller, zagereranyaga “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ari byo murongo w’ubuhanuzi uhuza igitabo cya Daniyeli cyose. Igihe Daniyeli yasobanuraga inzozi za Nebukadinezari zo mu gice cya kane, yamuburiye ku rubanza rwari rugiye kuza, kandi muri ubwo buryo agereranya ubutumwa bw’umumalayika wa mbere bwinjiye mu mateka ku “gihe cy’iherezo” mu mwaka wa 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.

Igihe urubanza Nebukadinezari yari yaraburiwe ko ruzaza rwageraga, ukuza kwarwo kwagereranyaga ku wa 22 Ukwakira 1844, igihe urubanza rw’iperereza rwatangiraga. Mu gice cya kane, ubutumwa bwo kuburira bwatanzwe na Daniyeli, ndetse no kuza k’urubanza rwari ruhujwe n’ubwo butumwa bwo kuburira, byagereranywaga n’ijambo “isaha”. “Isaha” y’urubanza rwa Nebukadinezari yagereranyaga “isaha” y’urubanza rw’Imana mu butumwa bw’umumarayika wa mbere. Nanone kandi yagereranyaga “isaha” y’itegeko ryo ku Cyumweru, igihe urubanza nyirizina rw’Imana rutangira. Igice cya Daniyeli igice cya kane kigereranya ukuza k’ubutumwa bw’umumarayika wa mbere mu 1798, n’ukuza k’umumarayika wa gatatu ku wa 22 Ukwakira 1844, bishushanywa n’ijambo “isaha,” hanyuma cyongera gusubirwamo kandi kikagurwa. Uburyo bwo gusubiramo no kwagura ni uburyo bw’ubuhanuzi bukoreshwa kenshi mu buhanuzi, ariko cyane cyane mu gitabo cya Daniyeli.

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.

Ubwo Nebukadinezari yageraga ku “gihe” cy’urubanza, ari yo “bihe birindwi,” ari byo byari urubanza rwe, byahise bitangira; kandi nk’umwami w’amajyaruguru, icyo gihe yahagarariraga urubanza rwagejejwe ku bwami bw’amajyaruguru bwa Isirayeli mu wa 723 BC. Yahawe umutima w’inyamaswa, kandi inyamaswa ni ubwami mu buhanuzi bwa Bibiliya; bityo kuva mu wa 723 BC kugeza mu wa 1798, yahagarariye ubwoko bubiri bw’ubupagani bukunze cyane kuba ingingo y’ingenzi mu gitabo cya Daniyeli.

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.

Mu minsi igihumbi na magana abiri na mirongo itandatu, ihagarariye imyaka igihumbi na magana abiri na mirongo itandatu, yagereranyaga ububasha bw’isenyagura bwa gipagani; hanyuma indi minsi igihumbi na magana abiri na mirongo itandatu, ishushanya imyaka igihumbi na magana abiri na mirongo itandatu, yagereranyaga ububasha bw’isenyagura bwa gipapa. Umutima w’ayo mabubasha yombi y’isenyagura wari umwe, kuko ubupapa ari gipagani gusa yambaye umwuga wo kuba ubukristo.

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.

Ku “mpera y’iminsi,” ari ikimenyetso kigaragazwa muri Daniyeli igice cya cumi na kabiri, kigereranya “igihe cy’imperuka” mu 1798, ubwami bwe bwaramusubijwe. Ubuhamya bwa Daniyeli 4, hamwe n’Umwuka w’Ubuhanuzi, bugaragaza ko igihe ubwami bwe bwasubizwaga kuri “mpera y’iminsi,” yari yahindutse umuntu wihannye. Hanyuma ahinduka ikimenyetso cy’ubuhanuzi cy’ukuri kune kwingenzi. Ahinduka ihuriro ry’ubuhanuzi hagati y’ububasha bw’ikiyoka bw’ubupagani, ubwo yagereranyaga mu gice cya mbere cy’“ibihe birindwi” bye, n’ububasha bw’inyamaswa, ubwo yagereranyaga mu gice cya nyuma cy’“ibihe birindwi” bye. Nk’ikimenyetso cy’ubwo bubasha bwombi, ahagaze nk’ubwami bwongeye gusubizwaho mu 1798, ahita anagereranya ububasha bwa gatatu bw’umurimbuzi (umuhanuzi w’ibinyoma), bwagombaga gutegeka imyaka mirongo irindwi y’ikigereranyo, mu gihe maraya wa Tiro yari yaribagiranye. Nk’umwami wa Babuloni, Nebukadinezari agereranya ihuriro ry’ubuhanuzi hagati y’ubwo bubasha butatu bwagombaga guhinduka Babuloni ya none mu minsi y’imperuka, maze bukayobora isi kuri Harumagedoni.

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.

Yanaserukiye no kuvuka kwa Leta Zunze Ubumwe z’Amerika nk’inyamaswa yavuye mu isi, yatangiye mu 1798 imeze nk’umwana w’intama, bishushanywa n’uburambe bwe bwo guhinduka. Icyarimwe yari no kugereranya amahembe abiri y’inyamaswa yavuye mu isi, ayo ari Repubulikaniyisimu n’Abaporotesitanti, byagereranyaga imbaraga za Leta Zunze Ubumwe z’Amerika, ari na byo byatumye iba ishyanga riruta ayandi kugirirwa ubutoni mu isi. Nyamara ku iherezo ry’iyo myaka mirongo irindwi y’ikigereranyo, ayo mahembe yombi yari kuzahinduka akagereranywa nka Repubulikaniyisimu y’ubuhakanyi n’Abaporotesitanti b’ubuhakanyi, kandi ayo mahembe yombi agacikamo ibyiciro bibiri. Ihembe rya Repubulikaniyisimu ryari kuba rigizwe n’ishyaka ry’Abademokarate ryirengagizaga ku mugaragaro amahame yera y’Itegeko Nshinga, n’ishyaka ry’Abarepubulikani ryiyemeraga ko ari ryo murinzi n’intwari biharanira Itegeko Nshinga, ariko mu by’ukuri rihakana amahame yera y’Itegeko Nshinga, mu gihe ryahitagamo imigenzo n’imihango ngo bisumbe amahame ari muri iyo nyandiko yera.

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.

Amatsinda yombi yagereranyijwe n’Abasadukayo n’Abafarisayo mu gihe cya Kristo. Umwuka w’Abasadukayo n’Abafarisayo na wo wagombaga kugaragarira mu ihembe ry’Abaporotesitanti bateshutse, aho itsinda rimwe ryashyigikiraga kuramya ku Cyumweru, irindi na ryo rigashyigikira kuramya ku Isabato. Imimerere ya Nebukadinezari yahindutse amaze guhinduka ku “mperuka y’iminsi,” mu 1798, igereranya neza Leta Zunze Ubumwe za Amerika, n’amahembe yombi y’inyamaswa yo mu isi. Ibyo bimenyetso uko ari bitatu—inyamaswa yo mu isi n’amahembe yayo yombi—byari byaragenewe guhinduka biva ku mwana w’intama bikaba ikiyoka.

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.

Nebukadinezari, ku iherezo ry’“ibihe birindwi” bye, yagereranyaga isano yagaragazaga ubwami bwe nyakuri bwa Babuloni nk’ikimenyetso cya Babuloni ya none yo mu minsi y’imperuka, igizwe n’igisato, ya nyamaswa n’umuhanuzi w’ibinyoma. Yagereranyaga kandi ibice bitatu by’ubuhanuzi bishushanyijwe na ya nyamaswa yo mu isi ifite amahembe abiri, ihinduka ikava ku mwana w’intama ikaba igisato mu gihe cy’iyo myaka mirongo irindwi y’ikigereranyo maraya wa Tiro yibagiranye. Birakomeye cyane ko ubwami bwe nyakuri ari bwo bwami ubwabwo bugereranya ubwami butegeka imyaka mirongo irindwi y’ikigereranyo.

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?”

Ikimenyetso cya Nebukadinezari cyo mu gice cya kane kigomba gushyirwa hejuru y’icyo mu gice cya mbere. Igihe iryo shyirwa mu bikorwa rikozwe, rihuza ibimenyetso ngenderwaho by’amateka y’Abamilerite, kandi rigahamya ukuri kenshi kw’iyerekwa ry’Uruzi Ulai kwahishuwe muri icyo gihe. Urufatiro n’inkingi yo hagati y’umuryango w’Abamilerite byari ikibazo n’igisubizo byo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane. Ikibazo cyari iki ngo: “Iyerekwa ryerekeye igitambo cya buri gihe no kugomera kuzana ubuhame rizamara igihe kingana iki, kugira ngo ubuturo bwera n’ingabo bihekwemo gukandagirirwa?”

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?”

Mu magambo amagana menshi, niba atari ibihumbi, yongewe muri Bibiliya, ijambo ryonyine ryongewemo “igitambo” ni ryo gusa guhumekerwa n’Imana kugaragaza ko ritari iry’umwandiko. Iyo iryo jambo rivanwemo uko bikwiriye, bigaragaza neza ko “ibya buri gihe n’igicumuro” ari ububasha bubiri butandukanye buteza kurimbuka. Mushiki wa White agaragaza by’umwihariko ko ijambo “igitambo” ryongewemo n’ubwenge bwa kimuntu kandi ko ridakurikizwa kuri uwo mwandiko, kandi muri uwo murongo nyine anagaragaza ko aba-Millerite bari bafite ukuri mu kumenya ko “ibya buri gihe” ari ubupagani. Amagambo y’ikibonezamvugo ari mu kibazo cyo ku murongo wa cumi na gatatu, yagaragajwe neza na Kristo binyuze mu nyandiko za Mushiki wa White, kandi iyo ayobowe n’iyo mirongo hamwe n’amabwiriza yongeweho yahumetswe, icyo kibazo kiba ari iki: “Ibyerekanywe byerekeye igihe kingana iki ku byerekeye ububasha bubiri buteza kurimbuka, ari bwo ubupagani n’ubupapa, byagombaga gukandagira hasi ubuturo bwera n’ubwoko bw’Imana byombi?”

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.

Ni yo mpamvu, igihe Nebukadinezari ashyizwe mu “gihe cy’imperuka,” mu 1798, aba ahagarariye umuntu wahindutse, bityo akaba ahagarariye “abanyabwenge” bari gusobanukirwa inkingi yo hagati n’urufatiro rw’Ubwadivantisiti. Guhinduka kwe kugaragaza “abanyabwenge” basobanukiwe “kwiyongera k’ubumenyi” kwafunguwe muri icyo gihe, ariko ubusobanuro bwe bw’ubuhanuzi ubwabwo bugaragaza mu buryo butaziguye amateka ari yo ngingo y’ikibazo kigira kiti: “Mbese iyerekwa ry’imbaraga zisenya z’ubupagani n’ubupapa, zari kuribata ubwoko bw’Imana (ingabo), n’urusengero rw’Imana, ryari kuzageza ryari?” Nk’ikimenyetso cy’“isugi y’umunyabwenge” isobanukiwe “kwiyongera k’ubumenyi,” ahagarariye William Miller, kuko Miller ari ikimenyetso cy’abari “abanyabwenge” mu mateka yatangiye mu “gihe cy’imperuka,” mu 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.

Nebukadinezari ni ikimenyetso cy’urwibutso rw’inzira rw’“igihe cy’imperuka,” kandi iyo bishyizwe hejuru y’igice cya mbere, anagereranya ukuza kwa marayika wa mbere muri icyo gihe, kuko mu gice cya kane, “isaha” Danieli aha Nebukadinezari ubutumwa bw’imbuzi, iranga igihe marayika wa mbere yageze, kandi ibyo byari mu 1798. “Isaha” ubwo urubanza rwa Nebukadinezari rwageraga, yagereranyaga “isaha” yo gutangira k’urubanza rw’igenzura rw’Imana ku wa 22 Ukwakira 1844. Inzira z’ingenzi zigaragazwa n’ikigereranyo cya Nebukadinezari mu gice cya kane ni 723 Mbere ya Kristo, 538, 1798 (igihe cy’imperuka) n’itariki ya 22 Ukwakira 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.

Ibimenyetso ndangamateka by’amateka y’Abamilerite biri muri Daniyeli igice cya mbere, bitangirana na Yehoyakimu, ari we kimenyetso cy’ihabwa-imbaraga ry’ubutumwa bwa mbere bwari bwarageze ku “gihe cy’imperuka,” mu 1798. Ihabwa-imbaraga ry’ubutumwa bwa mbere, rihagarariwe na Yehoyakimu, riranga itariki ya 11 Kanama 1840. Kuneshwa kwa Yehoyakimu ni ko gutangira kwa ya myaka mirongo irindwi y’ubutegetsi bwa Babuloni, irangirana n’itegeko rya Kuro. Igice cya mbere cya Daniyeli kigaragaza uburyo bw’ibizamini by’ingeri eshatu, bugereranywa n’ikigeragezo cy’ibyokurya, kigakurikirwa n’ikigeragezo cy’ukugaragara kw’inyuma, kikaza kurangizwa n’ikigeragezo ndakuka. Ibyo bizamini bitatu bihagarariye itariki ya 11 Kanama 1840, igihe marayika ukomeye, wari umuntu utari munsi ya Yesu Kristo ubwe, yamanukaga avuye mu ijuru azanye agatabo gato, abantu b’Imana bagombaga icyo gihe “kurya”, nk’uko Daniyeli na ba bandi batatu b’indashyikirwa bahisemo kurya indyo y’ibinyamisogwe aho kurya indyo ya Babuloni.

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.

Ikigeragezo cya kabiri cy’uwo murongo cyagaragaje kwihishura k’uko amatorero y’Abaporotesitanti yanze ubutumwa bwa Milleri (ubutumwa bw’umumarayika wa mbere), ubwo habonekaga itandukaniro hagati y’umutwe w’Abamilleri n’amatorero y’Abaporotesitanti yahise atangira inshingano yayo ya gihanuzi nk’Ubuporotesitanti bw’ubuhakanyi. Itandukaniro hagati y’ayo matsinda yombi ryari rigaragara cyane nk’uko byari bimeze kuri Daniyeli na ba basore batatu b’intwari, igihe imibiri yabo yagaragaraga ari myiza kandi ibyibushye kurushaho bitewe no kurya ibyokurya byo mu ijuru aho kurya indyo y’i Babuloni. Iryo tandukaniro ryamenyekanye ku iherezo ry’umwaka wa Bibiliya wa 1843 (19 Mata 1844), ubwo igihe cyo gutinda cy’umugani w’abakobwa cumi cyageraga.

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.

Ikigeragezo cya gatatu, ari na cyo kigeragezo cy’ihame nyakuri cyo gupima ukuri, cyagereranyaga ku wa 22 Ukwakira 1844, igihe nyuma y’imyaka itatu “isaha” yageraga, Nebukadinezari ubwe agacira urubanza kandi akavuga ko Daniyeli n’abasore batatu b’intwari barutaga abanyabwenge b’i Babuloni “incuro cumi.” Gushyira igice cya kane cya Daniyeli hejuru y’igice cya mbere bitanga ibimenyetso nyamukuru by’amateka y’Abamilerite, bitangirira ku “gihe cy’imperuka” mu 1798; uguhabwa imbaraga kw’ubutumwa bw’umumarayika wa mbere ku wa 11 Kanama 1840; ugucika intege kwa mbere ku wa 19 Mata 1844; n’ugucika intege gukomeye ko ku wa 22 Ukwakira 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.

Usibye ku kugaragaza gusa ibimenyetso byihariye biranga amateka y’Abamillerite, ibyo bice byombi, iyo bishyizwe hamwe “umurongo ku wundi,” byerekana ubutumwa bw’umumarayika wa mbere, bikagaragaza n’ububasha bubiri bwo kurimbura ari bwo bugize ingingo y’inyigisho y’ishingiro yerekeye iminsi ibihumbi bibiri na magana atatu, kandi nanone n’inzira y’ibigeragezo by’intambwe eshatu yo muri Daniyeli cumi na kabiri ihora ibaho igihe cyose igitabo cya Daniyeli gifunguwe.

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.

Banagaragaza kandi ko Nebukadinezari, nk’ikimenyetso cy’abanyabwenge mu 1798, afatanijwe n’inzozi ze za kabiri zo mu gice cya kane, ahagarariye William Miller, kandi umutwe we wagombaga guhinduka ihembe nyakuri ry’Abaporotesitanti. Umurimo wa William Miller, uhagarariye ukuri kw’ishingiro kwa Adiventisime, ugereranywa ku bisate bibiri bya Habakuki, kandi Imana ni yo yayoboye mu gutunganywa kw’ayo masate yombi yera.

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.

Hariho ukuri k’ubuhanuzi butari buke Miller atabonye neza, kuko aho yari ahagaze mu mateka y’ubuhanuzi hatamwemereye kumenya ko hariho imbaraga eshatu zisenya; si ubupagani gusa (ikiyoka), si ubupapa gusa (inyamaswa), ahubwo n’Ubuporotesitanti bwigometse (umuhanuzi w’ibinyoma). Mu kuyobora kw’Imana, uko gusobanukirwa k’ubuhanuzi kwa Miller, kwari kugizwe guke n’aho yari ahagaze mu mateka, ntikwagaragajwe ku bisate bibiri byera bya Habakuki.

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.

Inzozi ya kabiri ya Nebukadinezari iri mu gice cya kane cya Daniyeli, igereranya inzozi ya kabiri ya William Miller. Inzozi zombi zivuga ku “bihe birindwi,” kandi inzozi ya Miller igaragaza kwangwa k’umurimo we kwatangiye mu 1863, kukagenda kwiyongera kugeza ku Gutaka kwa Saa Sita z’ijoro. Inzozi zombi zirangirana n’ubwami busubijweho nyuma y’igihe cyo gutatanywa. Ni cyo gituma tuzabanza gusuzuma inzozi ya kabiri ya Miller, mbere y’uko dusuzuma mu buryo butaziguye iyerekwa ry’Uruzi Ulai ryafunguwe mu 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.

> “Narose ko Imana, ikoresheje ukuboko kutagaragara, yanyoherereje agasanduku kabajwe mu buryo butangaje, gafite uburebure bwa santimetero nka makumyabiri n’eshanu n’ubugari bwa santimetero nka cumi n’eshanu bungana impande zose, kakozwe mu mbaho z’umukara n’amasaro byinjijwemo mu buryo bw’ubugeni butangaje. Kuri ako gasanduku hari hafatanye urufunguzo. Ako kanya nahise mfata urwo rufunguzo ndafungura ako gasanduku; maze, bintera gutangara no gutungurwa, nsangamo kuzuye amoko yose n’ingano zose z’imitako y’agaciro, diyama, amabuye y’igiciro cyinshi, n’amafaranga y’izahabu n’ay’ifeza y’ubwoko bwose n’agaciro kose, biteguye neza mu myanya yabyo itandukanye muri ako gasanduku; kandi uko byari biteguye byagaragazaga umucyo n’ubwiza bingana n’izuba ryonyine.”

> “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.

> Natekereje ko bitari inshingano zanjye kwinezeza njyenyine ndeba iki gishushanyo gitangaje, nubwo umutima wanjye wari wuzuye ibyishimo kubera ubwiza bwacyo burabagirana, uburanga bwacyo, n’agaciro k’ibyari bikirimo. Ni cyo cyatumye ngishyira ku meza yo hagati mu cyumba cyanjye maze ntangaza ko abantu bose babyifuza bashobora kuza kureba ikintu cy’icyubahiro n’ukurabagirana bihebuje umuntu yigeze kubona muri ubu buzima.

> “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.

> “Abantu batangiye kuza, ubanza ari bake mu mubare, ariko bagenda biyongera bagera ku kivunge. Igihe babanje kureba muri ka gasanduku, batangaraga kandi bagasakuza bishimye. Ariko igihe abarebaga biyongeraga, buri wese yatangiye guhungabanya ayo mabuye y’agaciro, ayakura muri ka gasanduku kandi ayanyanyagiza ku meza. Natangiye gutekereza ko nyirayo yansaba kongera kumuha ka gasanduku n’ayo mabuye y’agaciro; kandi niba nemeye ko anyanyagizwa, sinari kuzashobora kongera kuyasubiza mu myanya yayo muri ka gasanduku nk’uko byari bimeze mbere; kandi numvise ko ntari kuzashobora na rimwe guhura n’izo nshingano zo kubibazwa, kuko zari kuba nyinshi cyane. Nuko ntangira kwinginga abantu ngo batabikoraho, kandi ngo batayakura muri ka gasanduku; ariko uko narushagaho kubingingira, ni ko barushagaho kuyanyanyagiza; noneho basaga n’abayanyanyagiye mu cyumba cyose, hasi no kuri buri gikoresho cyose cyo muri icyo cyumba.”

> “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.

> Hanyuma mbona ko mu mitako nyakuri n’amasorori nyakuri bari batatanyije umubare utabarika w’imitako y’ibihimbano n’amafaranga y’amahimbano. Nararakaye cyane kubera imyitwarire yabo y’ubunyamaswa no kudashimira kwabo, mbacyaha kandi mbahwitura kubera ibyo; ariko uko narushagaho kubacyaha, ni ko barushagaho gutatanya iyo mitako y’ibihimbano n’ayo mafaranga y’amahimbano mu by’ukuri.

> “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.

> “Maze kubabara umutima mu bugingo bwanjye bw’umubiri, ntangira gukoresha imbaraga z’umubiri kugira ngo mbasohore mu cyumba; ariko nkiri gusohora umwe, hakinjiramo abandi batatu bakazana umwanda n’utwatsi tw’ibiti n’umusenyi n’ubwoko bwose bw’imyanda, kugeza ubwo bapfukiraga burundu amabuye y’agaciro nyakuri yose, diyama, n’ibiceri, ku buryo byose bitagaragaraga ukundi. Kandi banatanyaguranyije agasanduku kanjye k’agaciro, bakajugunya ibice byako mu myanda. Natekereje ko nta muntu witaga ku mubabaro wanjye cyangwa ku burakari bwanjye. Nacitse intege rwose kandi umutima uracika, nicara hasi ndarira.

> “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.

> “Ubwo nari nkiri muri uko kurira no kuganya kubera igihombo cyanjye gikomeye n’inshingano nari mfiteho kubazwa, nibutse Imana, maze nyisaba mbikuye ku mutima ko yanyoherereza ubutabazi. Ako kanya urugi rurakinguka, umuntu yinjira muri icyo cyumba, abantu bose bahita bagisohokamo; maze we, afite uburoso bwo guhanaguza ivumbi mu ntoki, akingura amadirishya, atangira guhanagura mu cyumba ivumbi n’imyanda.”

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

> Namutakambiye ngo yihangane, kuko hari hari amabuye y’agaciro y’igiciro kinini yari atataniye mu myanda.

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

> Yambwiye ati “witinya,” kuko yari “kubitaho.”

> “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.

> “Hanyuma, igihe yahanaguraga umukungugu n’imyanda, imitako y’agaciro y’impimbano n’amafaranga y’impimbano, byose byarazamukaga bisohokera mu idirishya nk’igicu, maze umuyaga urabijyana. Muri urwo rujijo nahumye amaso akanya gato; nayahumura, imyanda yose yari yagiye. Imitako y’agaciro nyakuri, diyama, n’ibiceri bya zahabu n’ifeza, byari bitatanye mu busagane bwinshi mu cyumba cyose.

> “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.

> “Hanyuma ashyira ku meza agasanduku, kanini cyane kandi gasa neza kurusha aka mbere, maze atoragura imitako y’agaciro, za diyama, n’ibiceri, abifata mu ntoki zuzuye maze abijugunya muri ako gasanduku, kugeza ubwo nta na kimwe cyari gisigaye, nubwo zimwe muri za diyama zitarutanaga ubunini n’isonga ry’urushinge.

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

> Hanyuma arampamagara ngo “ngwino urebe.”

> “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.

> “Narebye mu isanduku, ariko amaso yanjye ahumishwa n’ibyo nabonye. Byararabagiranaga ikuzo ryikubye inshuro icumi kurusha iryo byari bifite mbere. Natekereje ko byari byogejwe n’umucanga n’ibirenge by’abo bantu babi bari barabitatanyije kandi bakabikandagira mu mukungugu. Byari bitondetse mu buryo bwiza cyane mu isanduku, buri kimwe mu mwanya wacyo, hatagaragaraho na gato imihati y’uwo muntu wabijugunyemo. Natakiye n’ibyishimo byinshi, kandi uko gutaka ni ko kwankanguye.” Early Writings, 81–83.

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

Mu nyandiko ikurikiraho tuzasesengura inzozi za Miller.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Ibikurikira ni intangiriro y’inzozi ya kabiri ya William Miller, yanditswe na James White igihe yashyiraga ahagaragara inzozi za Miller mu 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.

> “Inzozi zikurikira zasohowe mu Advent Herald, hashize imyaka irenga ibiri. Nuko mbona ko zagaragazaga mu buryo busobanutse neza ibyabaye mu mibereho yacu ya kera yerekeye Ukuza kwa Kabiri, kandi ko Imana yatanze iyo nzozi kugira ngo zibe ingirakamaro ku mukumbi watatanye.

> “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.

> “Mu bimenyetso bigaragaza ko umunsi ukomeye kandi uteye ubwoba w’Umwami wegereje, Imana yashyizeho inzozi. Reba Yoweli 2:28–31; Ibyakozwe n’Intumwa 2:17–20. Inzozi zishobora kuza mu buryo butatu; ubwa mbere, ‘bitewe n’ubwinshi bw’imirimo.’ Reba Umubwiriza 5:3. Ubwa kabiri, abari munsi y’umwuka wanduye n’uburiganya bwa Satani bashobora kugira inzozi ziturutse ku ngaruka ze. Reba Gutegeka kwa Kabiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Kandi ubwa gatatu, Imana yahoraga yigisha, kandi iracyigisha ubwoko bwayo mu rugero runaka, ikoresheje inzozi zizanwa n’umurimo w’abamarayika n’Umwuka Wera. Abahagaze mu mucyo usobanutse w’ukuri bazamenya igihe Imana ibahaye inzozi; kandi bene abo ntibazashukwa ngo bayobye bitewe n’inzozi z’ibinyoma.”

> “‘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.

> “Aravuga ati: Nimwumve noneho amagambo yanjye; niba muri mwe hari umuhanuzi, jyewe Uwiteka nzimwimenyesha mu iyerekwa, kandi nzamuvugisha mu nzozi.” Kubara 12:6. Yakobo ati: “Marayika w’Uwiteka yavuganye nanjye mu nzozi.” Itangiriro 31:2. “Nuko Imana iza kuri Labani w’Umunyasiriya mu nzozi nijoro.” Itangiriro 31:24. Musome inzozi za Yosefu, [Itangiriro 37:5–9], hanyuma musome n’inkuru ishimishije y’isohozwa ryazo mu Misiri. “I Gibeyoni Uwiteka abonekera Salomo mu nzozi nijoro.” 1 Abami 3:5. Igishushanyo gikomeye cy’ingirakamaro cyane cyo mu gice cya kabiri cya Daniyeli cyatanzwe mu nzozi, n’inyamaswa enye, n’ibindi, byo mu gice cya karindwi na byo ni uko. Igihe Herode yashakaga kurimbura Umukiza ukiri uruhinja, Yosefu yaburiwe mu nzozi guhungira mu Misiri. Matayo 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.

> “‘Kandi bizaba mu MINSI Y’IMPERUKA, ni ko Imana ivuga, nzabisuka ku Mwuka wanjye ku bafite umubiri bose: kandi abahungu banyu n’abakobwa banyu bazahanura, kandi abasore banyu bazabona ibyerekwa, kandi abasaza banyu bazarota inzozi.’ Ibyakozwe n’Intumwa 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.

> “Impano y’ubuhanuzi, inyujijwe mu nzozi no mu mayerekwa, hano ni imbuto ya Mwuka Wera, kandi mu minsi y’imperuka izagaragazwa ku rugero ruhagije kugira ngo ibe ikimenyetso. Ni imwe mu mpano z’itorero ry’ubutumwa bwiza.”

> “‘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.

> “‘Kandi yahaye bamwe kuba intumwa; abandi kuba ABAHANUZI; abandi kuba ababwirizabutumwa; abandi kuba abashumba n’abigisha; kugira ngo abera batunganyirizwe rwose, bakore umurimo w’ivugabutumwa, kandi ngo umubiri wa Kristo wubakwe.’ Abefeso 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.

> “‘Kandi Imana yashyize bamwe mu itorero, ubwa mbere intumwa, ubwa kabiri ABAHANUZI,’ n’ibindi. 1 Abakorinto 12:28. ‘Ntimugasuzugure UBUHANUZI.’ 1 Abatesalonike 5:20. Reba kandi Ibyakozwe n’Intumwa 13:1; 21:9; Abaroma 7:6; 1 Abakorinto 14:1, 24, 39. Abahanuzi cyangwa ubuhanuzi ni ibyo kubaka itorero rya Kristo; kandi nta gihamya na kimwe cyavanwa mu Ijambo ry’Imana, cyerekana ko byari kuzahagarara mbere y’uko ababwiriza b’ubutumwa bwiza, abashumba n’abigisha bahagarara. Ariko utanga impamvu yo kubirwanya aravuga ati, ‘Habayeho ibyerekanywe byinshi by’ibinyoma n’inzozi nyinshi z’ibinyoma ku buryo ntashobora kugirira icyizere ikintu na kimwe cyo muri ubwo bwoko.’ Ni ukuri ko Satani afite ibihimbano bye. Yahoranye abahanuzi b’ibinyoma, kandi rwose dushobora kubategereza none muri iki gihe cye cya nyuma cyo kuyobya no gutsinda. Abanga ibyahishuwe byihariye nk’ibyo bitewe n’uko hariho ibihimbano, bashobora, mu buryo bungana no kubikora neza, gukomeza gato maze bagahakana ko Imana yigeze kwihishurira umuntu mu nzozi cyangwa mu iyerekwa, kuko ibihimbano byahozeho iteka.”

> “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.

> “Inzozi n’iyerekwa ni bwo buryo Imana yihishuriye umuntu. Binyuze muri ubu buryo ni bwo yavugishije abahanuzi; yashyize impano y’ubuhanuzi mu mpano z’itorero ry’ubutumwa bwiza, kandi yashyize inzozi n’iyerekwa mu cyiciro kimwe n’ibindi bimenyetso byo mu ‘MINSI Y’IMPERUKA.’ Amen.

> “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.

> “Intego yanjye muri aya magambo yavuzwe haruguru yari iyo gukuraho inzitizi mu buryo bujyanye n’Ibyanditswe Byera, no gutegura intekerezo z’umusomyi ku birebana n’ibikurikira.” James White.

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