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# The Book of Daniel - Number Thirty-Six

Bhuku ḽa Daniele - Nomboro ya Fuṱhanu na Rathi

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

Chimanyikwangwani cha Kinabii cha Nebukadhinezari: Kufichula Njila Jakale Jajimile jwa Millerite ni Maono Gakulijiidwa ga Mto Ulai

Author

Jeff Pippenger

Published

December 31, 2023

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Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Sura ya kwanza ya Danieli inawakilisha historia ya malaika wa kwanza na wa pili tangu Agosti 11, 1840, hadi Oktoba 22, 1844. Sura ya nne ya Danieli nayo pia inahusu historia ya malaika wa kwanza na wa pili tangu 723 KK hadi Oktoba 22, 1844. Bila shaka, jambo hili haliwezekani kulionekana pasipo mbinu ya mvua ya mwisho ya “mstari juu ya mstari.”

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.

Muchiitiko chechina, Nebhukadhinezari chiratidzo cheuporofita chine kuoma kukuru. Zvakakosha kuti tizviyeuchidze zvaanomirira patinotanga kufungisisa nezvekuburitswa kwechisimbiso chechiratidzo cherwizi rweUrai munhoroondo yaWilliam Miller. Kurota kwechipiri kwaNebhukadhinezari, sezvakangoitawo kurota kwechipiri kwaWilliam Miller, kwaimiririra “nguva nomwe” dzaRevhitiko 26, rinova shinda yeuporofita inosonanidza bhuku rose raDanieri pamwe chete. Danieri paakadudzira kurota kwaNebhukadhinezari kuri muchitsauko chechina, akamunyevera nezvemutongo waiuya; uye nokuita kudaro akava mufananidzo weshoko remutumwa wokutanga rakapinda munhoroondo pa“nguva yokupedzisira” muna 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.

Panguva yakasvika kutongwa kwakanga kwanyeverwa Nebhukadhinezari kuti kuchauya, kusvika kwazvo kwakaratidza saOctober 22, 1844, apo kutongwa kwekuongorora kwakatanga. Muchitsauko chechina, zvose shoko reyambiro rakapiwa naDanieri, pamwe chete nekusvika kwekutongwa kwakanga kwakabatanidzwa neshoko reyambiro iroro, zvakamiririrwa neshoko rokuti “awa”. “Awa” yokutongwa kwaNebhukadhinezari yakamiririra “awa” yokutongwa kwaMwari mushoko romutumwa wokutanga. Zvakare yakafananidzira “awa” yomurayiro weSvondo, apo kutonga kwaMwari kwokupedzisa kunotanga. Chikamu chaDanieri chitsauko chechina chinomiririra kusvika kweshoko romutumwa wokutanga muna 1798, uye kusvika kwomutumwa wechitatu pana October 22, 1844, izvo zvinofananidzirwa neshoko rokuti “awa,” zvinozodzokororwa uye zvotsanangurwazve zvakawedzerwa. Nzira yokudzokorora nokuwedzera inzira yechiporofita inowanikwa kazhinji muchiporofita, asi zvikurukuru mubhuku raDanieri.

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.

Nebhukadhinezari paakasvika pa“awa” yokutongwa, “nguva nomwe” idzodzo, idzo dzaiva kutongwa kwake, dzakatanga; uye semambo wokumusoro, akabva amiririra kutongwa kwakauyiswa pamusoro poumambo hwokumusoro hwaIsraeri muna 723 BC. Akapiwa mwoyo wechikara, uye muchiprofita cheBhaibheri chikara umambo; uye kubva muna 723 BC kusvikira kuna 1798, akamiririra mhando mbiri dzechihedheni dzinowanzova nyaya huru mubhuku raDanieri.

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.

Kwa siku elfu moja mia mbili sitini, zinazowakilisha miaka elfu moja mia mbili sitini, aliwakilisha mamlaka ya kipagani yenye kuharibu; kisha, kwa siku nyingine elfu moja mia mbili sitini, zinazoashiria miaka elfu moja mia mbili sitini, aliwakilisha mamlaka ya kipapa yenye kuharibu. Kiini cha mamlaka zote mbili zenye kuharibu kilikuwa kilekile, kwa maana upapa ni upagani tu uliovaa dai la Ukristo.

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.

Pakupera kwa “mazuva,” chinova chiratidzo chinozivikanwa muna Danieri chitsauko 12, chinomirira “nguva yokuguma” muna 1798, ushe hwake hwakadzorerwa kwaari. Uchapupu hwaDanieri 4, pamwe chete noMweya woChiporofita, zvinoratidza kuti apo ushe hwake hwakadzorerwa pa “kupedzisira kwamazuva,” akanga ari munhu akatendeuka. Ipapo anova chiratidzo chechiporofita chezvokwadi zvina zvinokosha. Anova chisungo chechiporofita pakati pesimba reshato rechihedheni, raakanga achimiririra muchikamu chokutanga che “nguva nomwe” dzake, nesimba rechikara, raakanga achimiririra muchikamu chokupedzisira che “nguva nomwe” dzake. Sechiratidzo chesimba mbiri idzodzo, akamira soushe hwakadzorerwa muna 1798, ipapo anomiririrawo simba rechitatu rinoparadza (muporofita wenhema), raifanira kutonga kwamakore makumi manomwe okufananidzira, panguva iyo chifeve cheTire chakanga chakanganwika. SaMambo weBhabhironi, Nebhukadhinezari anomirira chisungo chechiporofita pakati pemasimba matatu aizova Bhabhironi yemazuva ano mumazuva okupedzisira, izvo zvinozotungamirira nyika kuAmagedhoni.

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.

Akasimamirirawo kuberekwa kweUnited States sechikara chepanyika, chakavamba muna 1798 segwayana, zvichimiririrwa nechiitiko chake chokutendeuka. Panguva imwe cheteyo aizomiririrawo nyanga mbiri dziri pachikara chepanyika, idzo, seRepublicanism neProtestantism, dzaimiririra simba reUnited States, uye ndizvo zvakachiita kuti ive nyika inonyanya kufarirwa munyika. Asi pakupera kwamakore makumi manomwe okufananidzira, nyanga mbiri idzodzo dzaizobva dzamiririrwawo seRepublicanism yakatsauka neProtestantism yakatsauka, nyanga mbiri dzacho dzose dzakakamurwa kuva mapoka maviri. Nyanga yeRepublicanism yaizoumbwa nebato reDemocratic, iro raizvidza pachena nheyo dzinoyera dzeBumbiro reMitemo, uye nebato reRepublican, iro raizviti ndiro mudziviriri nomurwiri weBumbiro reMitemo, asi pachokwadi richiramba nheyo dzinoyera dzeBumbiro reMitemo, richisarudza tsika nemagariro kuti zvitsive nheyo dziri mugwaro iroro dzvene.

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.

Mapoka maviri aya akafananidzirwa navaSadhusi navaFarisi panguva yaKristu. Mweya wavaSadhusi navaFarisi waizoratidzwawo munyanga yePurotesitendi yakatsauka pakutenda, rimwe boka richitsigira kunamata kweSvondo, uye rimwe richitsigira kunamata kweSabata. Mamiriro aNebhukadhinezari ekutendeuka pa“kuguma kwamazuva,” muna 1798, anomiririra zvakakodzera United States, pamwe chete nenyanga dzose dziri mbiri dzechikara chepanyika. Zviratidzo zvose zvitatu—chikara chepanyika nenyanga dzacho mbiri—zvakanga zvakafanotemerwa kushanduka kubva pagwayana kuva shato.

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.

Nebukadhinezari, mwishoni mwa “nyakati” zake saba, aliwakilisha kiungo kilichotambulisha ufalme wake halisi wa Babeli kuwa ishara ya Babeli ya kisasa katika siku za mwisho, ambayo inaundwa na joka, mnyama, na nabii wa uongo. Yeye pia aliwakilisha vyombo vitatu vya kinabii vinavyowakilishwa na mnyama wa nchi mwenye pembe mbili, ambaye hubadilika kutoka mwana-kondoo na kuwa joka katika kipindi cha miaka sabini ya mfano ambapo kahaba wa Tiro husahauliwa. Ni jambo la kina kwamba ufalme wake halisi ndio hasa ufalme unaoufananisha ufalme unaotawala kwa miaka sabini ya mfano.

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?”

Umufananidzo waNebhukadhinezari uri muchitsauko chechina unofanira kuiswa pamusoro pechitsauko chekutanga. Kana kushandiswa ikoko kwaitwa, kunobatanidza zviratidzo zvenzira zvenhoroondo yeMillerite, uye kunosimbisa zvokwadi zvinoverengeka zvechiratidzo cheRwizi Ulai zvakazarurwa panguva iyoyo. Nheyo nembiru huru yepakati yesangano reMillerite zvaiva mubvunzo nemhinduro zviri muchitsauko chechisere chaDanieri, mundima dzechigumi nechitatu nechigumi nechina. Mubvunzo wacho waiva wokuti, “Chiratidzo pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, zvichatora nguva yakareba sei, zvokuti zvose zviri zviviri nzvimbo tsvene nehondo zvipiwe kuti zvitsikwe netsoka?”

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?”

Pamazana kapena masauzande a mawu owonjezedwa m’Baibulo, ndi mawu owonjezedwa akuti “nsembe” okha amene kudzozedwa kumawazindikiritsa kuti sali a m’lemba lenilenilo. Mawuwo akachotsedwa moyenera, zimasonyeza momveka bwino kuti “za tsiku ndi tsiku ndi kupandukako” ndi mphamvu ziwiri zosiyana zobweretsa chiwonongeko. Mlongo White amanena momveka bwino kuti mawu akuti “nsembe” anawonjezedwa ndi nzeru za anthu ndipo sagwirizana ndi lemba lenilenilo; ndipo m’ndime yomweyi amanenanso kuti a Millerite anali olondola pozindikiritsa kuti “za tsiku ndi tsiku” zinali chikunja. Mawu a galamala amene ali mkati mwa funso la vesi la khumi ndi chitatu anazindikiritsidwa mosamala ndi Khristu kudzera m’zolemba za Mlongo White, ndipo akalamuliridwa ndi malemba pamodzi ndi malangizo owonjezedwa ouziridwa, funsoli limati, “Masomphenya adzakhala kufikira liti okhudza mphamvu ziwiri zobweretsa chiwonongeko za chikunja ndi upapa, zimene zinali kudzapondaponda pansi malo opatulika pamodzi ndi anthu a Mulungu?”

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.

Naizvozvo, kana Nebhukadhinezari achiiswa pa“nguva yokuguma,” muna 1798, anomirira munhu akatendeuka uye nokudaro anomirira “vakachenjera” vaizonzwisisa mbiru yepakati nenheyo yeAdventism. Kutendeuka kwake kunoratidza “vakachenjera” vanonzwisisa “kuwedzera kwezivo” kwakazarurwa panguva iyoyo, asi chiratidzo chake chouprofita pachacho chinonyatsoratidza nhoroondo iri nyaya yemubvunzo wokuti, “kusvikira riniko zvaizova chiratidzo chesimba rinoparadza rechihedheni nereupapa iro raizotsika-tsika vanhu vaMwari (hondo), nenzvimbo tsvene yaMwari?” Sechiratidzo che“mhandara yakachenjera” inonzwisisa “kuwedzera kwezivo,” anomirira William Miller, nokuti Miller ndiye chiratidzo chaavo vakanga “vakachenjera” munhoroondo yakatanga pa“nguva yokuguma,” muna 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.

Nebukadhinezari ni ishara ya alama ya “wakati wa mwisho,” na inapowekwa juu ya sura ya kwanza, yeye pia anawakilisha kuwasili kwa malaika wa kwanza katika wakati huo, kwa sababu katika sura ya nne, “saa” ambayo ndani yake Danieli anamletea Nebukadhinezari ujumbe wa onyo, huonyesha wakati malaika wa kwanza alipowasili, na huo ulikuwa mwaka 1798. “Saa” ambayo hukumu ya Nebukadhinezari ilifika, iliwakilisha “saa” ya mwanzo wa hukumu ya uchunguzi ya Mungu tarehe 22 Oktoba, 1844. Alama za njia zinazozalishwa na ishara ya Nebukadhinezari katika sura ya nne ni 723 KK, 538, 1798 (wakati wa mwisho) na 22 Oktoba, 1844.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Nzira dzezviratidzo zvenhoroondo yevaMillerite muna Danieri chitsauko chokutanga dzinotanga naJehoyakimu, uyo ari chiratidzo chokupihwa simba kweshoko rokutanga rakanga rasvika pa“nguva yokuguma,” muna 1798. Kupihwa simba kweshoko rokutanga, kunomiririrwa naJehoyakimu, kunoratidza Nyamavhuvhu 11, 1840. Kukundwa kwaJehoyakimu kunotanga makore makumi manomwe okutonga kweBhabhironi, ayo anoguma nechirevo chaKoreshi. Chitsauko chokutanga chaDanieri chinoratidza nzira yokuedzwa ine nhanho nhatu, inomiririrwa somuedzo wezvokudya, ichiteverwa nomuedzo wokuonekwa nameso unoguma nomuedzo wokupedzisira wokuratidza chokwadi. Miedzo mitatu iyoyo inomiririra Nyamavhuvhu 11, 1840, apo mutumwa ane simba, akanga asiri mumwe munhuwo zvake asi Jesu Kristu, akaburuka achibva kudenga ane kabhuku kaduku, kaifanira ipapo kudyiwa navanhu vaMwari, sezvakangoitawo Danieri navarume vatatu vakatendeka pavakasarudza kudya zviyo nemuriwo, panzvimbo pezvokudya zveBhabhironi.

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.

इयो प्रक्रियाको दोस्रो परीक्षाले प्रोटेस्टेन्ट मण्डलीहरूले मिलरको सन्देश (पहिलो स्वर्गदूतको सन्देश) अस्वीकार गरेको कुराको प्रकटीकरणलाई प्रतिनिधित्व गर्‍यो, जसबेला मिलराइट आन्दोलन र त्यसपछि पतित प्रोटेस्टेन्टवादको रूपमा आफ्नो भविष्यवाणीगत भूमिका आरम्भ गर्न थालेका प्रोटेस्टेन्ट मण्डलीहरूबीचको भिन्नता देखिन सक्थ्यो। ती दुई वर्गबीचको भिन्नता त्यति नै स्पष्ट थियो, जति दानिएल र ती तीन विश्वासी युवकहरूले बाबेलको आहारको सट्टा स्वर्गीय भोजन खाँदा तिनीहरूको शरीर अझ राम्रो र पुष्ट देखिएको थियो। त्यो भिन्नता बाइबलीय वर्ष 1843 को अन्त्यमा (अप्रिल 19, 1844) चिह्नित भयो, जब दस कन्याहरूको दृष्टान्तको ढिलाइको समय आइपुग्यो।

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.

Muedzo wechitatu, uyo wakanga uri muedzo wokupedzisira wokuratidza chokwadi, waimiririra Gumiguru 22, 1844 apo, pashure pamakore matatu, “awa” yakasvika apo Nebhukadhinezari amene akatonga ndokuzivisa kuti Danieri navaya vatatu vaikudzwa vakanga vari nani “kagumi” kupfuura varume vakachenjera veBhabhironi. Kuisa chitsauko chechina chaDanieri pamusoro pechitsauko chokutanga kunobudisa zviratidzo zvenzira zvenhoroondo yeMillerite, zvichitanga ne“nguva yokuguma” muna 1798; kusimbiswa kweshoko rengirozi yokutanga musi waNyamavhuvhu 11, 1840; kuora mwoyo kwokutanga musi waKubvumbi 19, 1844; uye kuora mwoyo kukuru kwaGumiguru 22, 1844.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Pamusoro pekuzivisa zviratidzo zvenguva zvakatsanangurika zvenhoroondo yevaMillerite, zvitsauko zviviri izvi, kana zvabatanidzwa pamwe chete “mutsara pamusoro pemutsara,” zvinoratidza shoko rengirozi yokutanga, zvinoratidza masimba maviri anoparadza ari musoro wedzidziso yehwaro yenguva yamazuva ane zviuru zviviri namazana matatu, uyewo nzira yokuedzwa ine nhanho nhatu yaDanieri gumi nembiri iyo inogara ichiitika apo bhuku raDanieri rinosvinudzwa.

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.

Ivo vanozivisawo kuti Nebhukadhinezari, sechiratidzo chevakachenjera muna 1798, pamwe chete nehope dzake dzechipiri dziri muchitsauko chechina, anomirira William Miller, uyo kufamba kwake kwaizova runyanga rwechokwadi rwePurotesitendi. Basa raWilliam Miller, rinomirira zvokwadi dzepamusorosoro dzeAdventism, rinomiririrwa pamatafura maviri aHabhakuki, uye Mwari akatungamirira mukugadzirwa kwematafura ose iwayo matsvene.

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.

Paive nezvokwadi zvakati wandei zvechiporofita izvo Miller asina kuona nemazvo, nokuti maonero ake munhoroondo yechiporofita haana kumubvumira kuziva kuti kune masimba matatu anoparadza; kwete chihedheni chete (shato), nepapa chete (chikara), asiwo chiPurotesitendi chakatsauka (muporofita wenhema). Mukutungamirira kwaMwari, kunzwisisa ikoko kwechiporofita kwaMiller, kwakanga kwakaganhurirwa nemaonero ake panzvimbo yake munhoroondo, hakuna kuratidzwa pamatafura maviri matsvene aHabhakuki.

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.

Rota ya Nebhukadhinezari yechipiri iri muchitsauko chechina chaDanieri inomiririra rota rechipiri raWilliam Miller. Rota mbiri idzi dzinotaura nezve “nguva nomwe,” uye rota raMiller rinoratidza kurambwa kwebasa rake kwakavamba muna 1863, kukaramba kuchiwedzera kusvikira paKuchema kwePakati pousiku. Rota mbiri idzi dzinoguma noumambo hwadzorerwa mushure menguva yokupararira. Nechikonzero ichi, tichatanga kufunga nezverota rechipiri raMiller, tisati tanyatsofunga zvakananga nezvechiratidzo cherwizi rweUlai chakazarurwa muna 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.

> “Ndzi lorhe leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumerile bokisi leri endliweke hi vutshila lebyi hlamarisaka, lebyi a byi lehe kwalomu ka ti-intshi ta khume hi tsevu hi ku leha ni ku anama lokulinganaka, byi endliwile hi ebony ni tiperela leti nghenisiweke hi vutshila lebyi hlamarisaka. Eka bokisi rero a ku namarhetiwe xilotlelo. Hi ku hatlisa ndzi teke xilotlelo ndzi pfula bokisi, kutani, hi ku hlamala ni ku tsaka lokukulu, ndzi kumile leswaku a byi tele hi tinxaka hinkwato ni vukulu hinkwabyo bya swibye, timayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo wun’wana ni wun’wana ni ya nkoka wun’wana ni wun’wana, swi vekiwe kahle swinene eka tindhawu ta swona to hambana-hambana endzeni ka bokisi; naswona, leswi a swi lulamisiwile hi ndlela yoleyo, a swi voningisa ku vonakala ni ku vangama loku ringanisiwaka ntsena ni dyambu.”

> “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.

> “Ndzi anakanye leswaku a swi nga ri ntirho wa mina ku tiphina hi xivono lexi xo hlamarisa ndzi ri ndzexe, hambileswi mbilu ya mina a yi tale hi ntsako hikwalaho ka ku vangama, ku saseka, ni nkoka wa leswi a swi ri na swona. Hikwalaho ndzi xi veke ehenhla ka tafula ra le xikarhi ekamareni ra mina, kutani ndzi tivise leswaku hinkwavo lava a va ri ni ku navela a va nga ta va ta vona xivono lexi xi kwetsimaka swinene ni ku vangama swinene lexi munhu a nga si tshama a xi vona evuton’wini lebyi.”

> “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.

> “Vanhu vakatanga kuuya, pakutanga vari vashoma, asi vachiwedzera kusvikira vava chaunga. Pakutanga pavakatarisa mubhokisi, vaishamiswa uye voshevedzera nomufaro. Asi vatariri pavakawedzera, mumwe nomumwe akatanga kuvhiringidza zvishongo, achizvibudisa mubhokisi nokuzviparadzira patafura. Ndakatanga kufunga kuti muridzi aizodazve bhokisi nezvishongo izvi kubva muruoko rwangu; uye kana ndikatendera kuti zviparadzirwe, ndaisazombokwanisazve kuzvidzosera panzvimbo yazvo mubhokisi sezvazvaive pakutanga; uye ndakanzwa kuti ndaisazombokwanisa kumira pamusoro pokuzvidavirira ikoko, nokuti kwaizova kukuru kwazvo. Ipapo ndakatanga kuteterera kuvanhu kuti varege kuzvibata, kana kuzvibudisa mubhokisi; asi pandakanyanya kuteterera, ndipo pavakanyanya kuzviparadzira; uye zvino vakaita sokuti vari kuzviparadzira mumba mose, pasi uye pamusoro pechimwe nechimwe chidimbu chomudziyo chaiva mumba.”

> “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.

> “Ndipo ndakaona kuti pakati pematombo anokosha echokwadi nemari yechokwadi zvavakanga vaparadzira, vakanga vaparadzirawo uwandu husingaverengeki hwematombo anokosha enhema nemari yekunyepera. Ndakatsamwa zvikuru pamusoro pemaitiro avo akashata nokusatenda kwavo, ndikavatsiura nokuvashora pamusoro pazvo; asi pandairamba ndichivatsiura, ivo vakaramba vachiwedzera kuparadzira matombo anokosha enhema nemari yekunyepera pakati pezvechokwadi.

> “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.

> “တစ်ဖန် ထိုအခါ ကျွန်ုပ်၏ ကိုယ်ခန္ဓာဆိုင်ရာ စိတ်ဝိညာဉ်သည် အလွန် စိတ်အနှောင့်အယှက် ဖြစ်လာ၍၊ သူတို့ကို အခန်းအတွင်းမှ နှင်ထုတ်ရန် ကိုယ်အင်အားကို အသုံးပြု၍ စတင်ကြိုးပမ်းလေ၏။ သို့သော် တစ်ယောက်ကို နှင်ထုတ်နေစဉ်တွင် အခြား သုံးယောက်က ဝင်လာကြပြီး၊ အမှိုက်၊ သစ်ချပ်အမှုန့်၊ သဲနှင့် အညစ်အကြေး အမျိုးမျိုးတို့ကို သယ်ဆောင်ယူလာကြသဖြင့်၊ စစ်မှန်သော ရတနာများ၊ စိန်များနှင့် ငွေဒင်္ဂါးများ အားလုံးကို ဖုံးလွှမ်းသွားကြလေရာ၊ ထိုအရာများသည် မျက်စိရှေ့မှ ကွယ်ပျောက်သွားကြ၏။ ထို့ပြင် သူတို့သည် ကျွန်ုပ်၏ ရတနာသေတ္တာကိုလည်း ဖျက်စီး၍ အမှိုက်များအကြား၌ ပြန့်ကျဲစေလေ၏။ ကျွန်ုပ်၏ ဝမ်းနည်းခြင်းနှင့် အမျက်ဒေါသကို လူတစ်ဦးတစ်ယောက်မျှ အလေးမထားကြဟု ကျွန်ုပ် ထင်မှတ်လေ၏။ ကျွန်ုပ်သည် အားလုံးအပေါ် စိတ်ပျက်၍ စိတ်ဓာတ်ကျဆင်းသွားကာ ထိုင်လျက် ငိုကြွေးလေ၏။”

> “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.

> “Ndichiri kudaro ndichichema nokurira kurasikirwa kwangu kukuru nomutoro wokuzvidavirira kwandaiinawo, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro. Pakarepo musuo ukazaruka, murume akapinda mumba, vanhu vose vakabva vabudamo; uye iye, ane bhurasho rokubvisa guruva muruoko rwake, akazarura mahwindo, akatanga kutsvaira guruva nemarara kubva mumba.”

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

> “Ndzi n’wi kombele leswaku a tiyisela, hikuva a ku ri ni swihlawulekisi swin’wana swa nkoka leswi a swi hangalakile exikarhi ka thyaka.

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

> Iye akanditi “usatya,” nokuti iye “aizovachengeta.”

> “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.

> “Naizvozvo, paakanga achikukuta guruva nemarara, nezvishongo zvenhema nemari yekunyepera, zvinhu zvose izvozvo zvakasimuka zvikabuda nepahwindo segore, mhepo ikazvitakura ichienda nazvo. Mukusagadzikana ikoko ndakavhara meso angu kwechinguvana; pandakaazarura, marara akanga apera chose. Zvishongo zvinokosha, madhayamondi, nemari dzegoridhe nesirivha, zvakanga zvakapararira zvikuru mumba mose.”

> “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.

> “Iye ndokuzo akaisa pamusoro petafura bhokisi, rakanga rakakura zvikuru uye rakanaka kupfuura rekutanga, ndokunhonga zvishongo, madhaimondi, nemari nemaoko azere, akazvikandira mubhokisi iroro, kusvikira pasina kana chimwe chasara, kunyange hazvo mamwe emadhaimondi akanga asina kukura kupfuura muromo wetsono.

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

> “Sa tuluy-tuloy ay kaniyang tinawag ako upang ‘lumapit at makita.’”

> “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.

> “Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma phatsamisiwile hi leswi ndzi swi voneke. A ma vangama hi ku tlula ka khume ku vangama ka wona ka khale. Ndzi ehlekete leswaku a ma sasiwile hi misava hi milenge ya vanhu lavobe lava a va ma hangalasile va tlhela va ma kandziyela entshurini. A ma lunghisiwile hi nxaxamelo lowunene endzeni ka bokisi, rin’wana ni rin’wana endhawini ya rona, ku nga ri na vubabyi byihi na byihi lebyi vonakaka bya munhu loyi a a ma cukumeteleke kona. Ndzi huwelele hi ntsako lowukulu, kutani ku huwelela koloko ku ndzi pfuxile.” Early Writings, 81–83.

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

Tizachihwia lulota lwa Miller mu nkhani yachiŵiri.

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.

Okulandelayo yisingeniso sephupho lesibili likaWilliam Miller, esabhalwa nguJames White lapho eshicilela iphupho likaMiller kuyi-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.

> “Ndoto ifuatayo ilichapishwa katika Advent Herald, zaidi ya miaka miwili iliyopita. Wakati huo niliona kwamba iliweka wazi kabisa uzoefu wetu wa zamani wa Kuja kwa Pili kwa Kristo, na kwamba Mungu aliitoa ndoto hiyo kwa manufaa ya kundi lililotawanyika.

> “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.

> “Pakati pa zviratidzo zvokuti zuva guru uye rinotyisa raJehovha rava pedyo, Mwari akaisa zviroto. Ona Joeri 2:28–31; Mabasa 2:17–20. Zviroto zvingauya nenzira nhatu; yokutanga, ‘kubudikidza nokuwanda kwemabasa.’ Ona Muparidzi 5:3. Yechipiri, avo vari pasi pomweya wakaipa nokunyengedzwa kwaSatani, vangava nezviroto kubudikidza nesimba rake. Ona Dheuteronomio 8:1–5; Jeremia 23:25–28; 27:9; 29:8; Zekaria 10:2; Judha 8. Uye yechitatu, Mwari akagara achidzidzisa, uye achiri kudzidzisa vanhu vake zvimwe kana zvikuru nezviroto, zvinouya kubudikidza nebasa rengirozi noMweya Mutsvene. Avo vanomira muchiedza chakajeka chechokwadi vachaziva kana Mwari achivapa chiroto; uye vakadaro havazonyengerwi kana kutsauswa nezviroto zvenhema.”

> “‘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.

> “‘Akati, zvino inzwai mashoko angu; kana muine muporofita pakati penyu, ini Jehovha ndichazvizivisa kwaari muchiratidzo, uye ndichataura naye muchiroto.’ Numeri 12:6. Jakobho akati, ‘Mutumwa waJehovha akataura neni muchiroto.’ Genesisi 31:11. ‘Mwari akauya kuna Rabhani muSiria muchiroto usiku.’ Genesisi 31:24. Verengai zviroto zvaJosefa, [Genesisi 37:5–9], mugozoverenga nyaya inofadza yokuzadziswa kwazvo muIjipiti. ‘PaGibhiyoni Jehovha akazviratidza kuna Soromoni muchiroto usiku.’ 1 Madzimambo 3:5. Mufananidzo mukuru une kukosha kukuru wechitsauko chechipiri chaDhanieri wakapiwa muchiroto, pamwe chete nezvikara zvina, nezvimwewo, zvechitsauko chechinomwe. Herodhi paakatsvaka kuparadza Muponesi achiri mucheche, Josefa akayambirwa muchiroto kuti atizire kuIjipiti. Mateo 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.

> “‘Zvino zvichaitika mumazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya wangu pamusoro penyama yose; uye vanakomana venyu navanasikana venyu vachaporofita, uye majaya enyu achaona zviratidzo, uye vakwegura venyu vacharota hope.’ Mabasa 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.

> “Chipo cha uneneri, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho kitaonyeshwa kwa kiwango cha kutosha hata kiwe ishara. Ni mojawapo ya karama za kanisa la injili.

> “‘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.

> “‘Uye wakapa vamwe kuva vaapostora; nevamwe VAPOROFITA; nevamwe vaevhangeri; nevamwe vafudzi navadzidzisi; kuti vatsvene vakwaniswe zvakakwana, kuti basa reushumiri riitwe, kuti muviri waKristu uvakwe.’ VaEfeso 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.

> “‘Kwa hiyo Mungu ameweka wengine katika kanisa, wa kwanza mitume, wa pili MANABII,’ n.k. 1 Wakorintho 12:28. ‘Msiudharau UNABII.’ 1 Wathesalonike 5:20. Tazama pia Matendo 13:1; 21:9; Warumi 7:6; 1 Wakorintho 14:1, 24, 39. Manabii au unabii ni kwa ajili ya kulijenga kanisa la Kristo; wala hakuna ushahidi wowote unaoweza kutolewa kutoka katika neno la Mungu, kwamba vilipaswa kukoma kabla ya wainjilisti, wachungaji na waalimu kukoma. Lakini mpingaji husema, ‘Kumekuwa na maono na ndoto nyingi za uongo hata siwezi kuwa na imani katika jambo lolote la namna hiyo.’ Ni kweli kwamba Shetani ana bandia yake. Siku zote amekuwa na manabii wa uongo, na kwa hakika tunaweza kuwatazamia sasa katika saa hii yake ya mwisho ya udanganyifu na ushindi. Wale wanaokataa mafunuo hayo ya pekee kwa sababu bandia ipo, kwa uhalali uleule wanaweza kwenda hatua moja mbele zaidi na kukana kwamba Mungu aliwahi kujifunua kwa mwanadamu katika ndoto au katika ono, kwa maana bandia imekuwapo sikuzote.”

> “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.

> “Maphupho na zviratidzo ndiyo nzira yakashandiswa naMwari kuzviratidza kumunhu. Kubudikidza nenzira iyi akataura kuvaporofita; akaisa chipo cheuporofita pakati pezvipo zvechechi yevhangeri, uye akaisa maphupho nezviratidzo pamwe chete nezvimwe zviratidzo zve‘MAZUVA OKUPEDZISIRA.’ 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.

> “Chinangwa changu mumashoko andataura pamusoro apa chave chiri kubvisa zvinorambwa nenzira inoenderana neMagwaro, uye kugadzirira pfungwa dzomuverengi kune zvinotevera.” James White.

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