Article

# The Book of Daniel - Number Thirty-Six

Kitabu cha Danieli - Nambari Thelathini na Sita

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

Uashiria wa Kinabii wa Nebukadneza: Kufunua Alama za Njia za Kihistoria za Harakati ya Wamillerite na Maono Yaliyotiwa Muhuri ya Mto Ulai

Author

Jeff Pippenger

Published

December 31, 2023

Formats

PDF
Word

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 kuanzia tarehe 11 Agosti 1840 hadi tarehe 22 Oktoba 1844. Sura ya nne ya Danieli pia inashughulikia historia ya malaika wa kwanza na wa pili kuanzia mwaka 723 KK hadi tarehe 22 Oktoba 1844. Bila shaka, hili haliwezi kuonekana bila 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.

Nebukadneza, katika sura ya nne, ni ishara ya kinabii iliyo tata sana. Ni muhimu kujikumbusha kile anachowakilisha tunapoanza kuzingatia kufunuliwa kwa maono ya Mto Ulai katika historia ya William Miller. Ndoto ya pili ya Nebukadneza, sawasawa na ndoto ya pili ya William Miller, iliwakilisha “mara saba” za Walawi 26—mshipa wa kinabii unaoshona pamoja kitabu chote cha Danieli. Danieli alipotafsiri ndoto ya Nebukadneza ya sura ya nne, alimtahadharisha kuhusu hukumu inayokuja, na kwa kufanya hivyo aliwakilisha ujumbe wa malaika wa kwanza uliowasili katika historia wakati wa “wakati wa mwisho” mnamo 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.

Wakati hukumu ambayo Nebukadneza alikuwa ameonywa kwamba itakuja ilipowasili, kuwasili huko kulikuwa kielelezo cha tarehe 22 Oktoba 1844, wakati hukumu ya uchunguzi ilipoanza. Katika sura ya nne, ujumbe wa onyo uliotolewa na Danieli, pamoja na kuwasili kwa hukumu kulikohusishwa na ujumbe huo wa onyo, zote mbili ziliwakilishwa na neno “saa”. “Saa” ya hukumu ya Nebukadneza iliwakilisha “saa” ya hukumu ya Mungu katika ujumbe wa malaika wa kwanza. Pia ilikuwa kielelezo cha “saa” ya sheria ya Jumapili, wakati hukumu ya utekelezaji ya Mungu inaanza. Sehemu ya sura ya nne ya Danieli inayowakilisha kuwasili kwa ujumbe wa malaika wa kwanza mnamo 1798, na kuwasili kwa malaika wa tatu mnamo tarehe 22 Oktoba 1844, ambayo inasimbolishwa na neno “saa,” kisha inarudiwa na kupanuliwa. Mbinu ya kurudia na kupanua ni mbinu ya kinabii inayotokea mara kwa mara katika unabii, hasa katika kitabu cha Danieli.

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.

Mara Nebukadneza alipofika katika "saa" ya hukumu, zile "mara saba", ambazo ndizo zilizokuwa hukumu yake, zikaanza, na kama mfalme wa kaskazini, ndipo aliwakilisha hukumu iliyokuja juu ya ufalme wa kaskazini wa Israeli mwaka 723 K.K. Alippewa moyo wa mnyama, na mnyama ni ufalme katika unabii wa Biblia, na kuanzia 723 K.K. hadi 1798, aliwakilisha aina mbili za upagani ambazo mara nyingi ni mada ya kitabu cha Danieli.

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 na sitini, zikiwa uwakilishi wa miaka elfu moja mia mbili na sitini, aliiwakilisha nguvu ya uharibifu ya kipagani; kisha kwa siku nyingine elfu moja mia mbili na sitini, zikiwa ishara ya miaka elfu moja mia mbili na sitini, aliiwakilisha nguvu ya uharibifu ya kipapa. Kiini cha nguvu zote mbili za uharibifu kilikuwa kilekile, kwa maana upapa si chochote ila upagani uliovaa ungamo 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.

Katika "mwisho wa siku," ambayo ni ishara iliyotambuliwa katika Danieli sura ya kumi na mbili, inayowakilisha "wakati wa mwisho" mwaka 1798, ufalme wake ulirejeshwa kwake. Ushuhuda wa Danieli sura ya nne, na Roho ya Unabii, unabainisha kwamba wakati ufalme wake uliporejeshwa katika "mwisho wa siku," alikuwa mtu aliyeongoka. Kisha anakuwa ishara ya kinabii ya kweli nne muhimu. Anakuwa kiunganishi cha kinabii kati ya nguvu ya joka ya upagani, ambayo aliwakilisha katika nusu ya kwanza ya "nyakati zake saba," na nguvu ya mnyama, ambayo aliwakilisha katika nusu ya mwisho ya "nyakati zake saba." Kama ishara ya hizo nguvu mbili, akiwa amesimama kama ufalme uliorejeshwa mwaka 1798, basi anawakilisha nguvu ya uharibifu ya tatu (nabii wa uongo), ambayo ilipaswa kutawala kwa miaka sabini ya mfano, wakati kahaba wa Tiro alisahauliwa. Kama mfalme wa Babeli, Nebukadneza anawakilisha kiunganishi cha kinabii kati ya nguvu tatu ambazo zingekuwa Babeli ya kisasa katika siku za mwisho, na Babeli hiyo kisha inaiongoza dunia hadi Armagedoni.

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 represented 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 denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Yeye pia aliwakilisha kuzaliwa kwa Marekani kama mnyama wa nchi, uliyoanza mwaka 1798 kama mwanakondoo, ulioashiriwa na uzoefu wake wa kuongoka. Wakati huohuo angewakilisha pembe mbili za mnyama wa nchi, ambazo, kama Ujamhuri na Uprotestanti, ziliwakilisha nguvu ya Marekani, ambayo ndiyo iliyoruhusu iwe taifa lililopendelewa zaidi duniani. Hata hivyo, mwishoni mwa miaka sabini ya kiishara, pembe hizo mbili zingewakilishwa kama Ujamhuri uliopotoka na Uprotestanti uliopotoka, huku pembe zote mbili zikiwa zimegawanywa katika makundi mawili. Pembe ya Ujamhuri ingejumuisha chama cha Democrats kilichopuuzia waziwazi kanuni takatifu za Katiba, na chama cha Republican ambacho kilidai kuwa watetezi na mabingwa wa Katiba, lakini kwa kweli kilikana kanuni takatifu za Katiba, kikichagua mila na desturi zitawale kanuni zilizomo ndani ya hati hiyo takatifu.

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.

Vyama hivyo viwili vilikuwa vikiwakilishwa na Masadukayo na Mafarisayo katika nyakati za Kristo. Roho ya Masadukayo na Mafarisayo ingeonekana pia katika pembe ya Uprotestanti mkengeufu, ambapo kundi moja likishikilia ibada ya Jumapili na jingine ibada ya Sabato. Hali ya kuongoka ya Nebukadneza katika "mwisho wa siku," mwaka 1798, inawakilisha ipasavyo Marekani, na pembe zote mbili za mnyama wa nchi. Alama zote tatu—mnyama wa nchi na pembe zake mbili—zilikuwa zimekusudiwa kubadilika kutoka kuwa kondoo hadi kuwa joka.

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.

Nebukadneza, 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. Alikuwa pia mwakilishi wa vipengele vitatu vya kinabii vinavyoakilishwa na mnyama wa nchi mwenye pembe mbili, ambaye hubadilika kutoka kuwa mwanakondoo hadi kuwa joka wakati wa miaka sabini ya kimfano ambapo kahaba wa Tiro amesahauliwa. Ni jambo la kina kwamba ufalme wake halisi ndio huo huo unaoashiria ufalme unaotawala kwa miaka sabini ya kimfano.

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?”

Ishara za Nebukadneza za sura ya nne zinapaswa kuwekwa juu ya sura ya kwanza. Wakati matumizi hayo yanapofanywa, huleta pamoja alama za njia za historia ya Wamileraiti, na kuthibitisha kweli kadhaa za maono ya Mto Ulai yaliyofunuliwa wakati huo. Msingi na nguzo kuu ya harakati ya Wamileraiti ulikuwa swali na jibu la Danieli sura ya nane, mistari ya kumi na tatu na kumi na nne. Swali lilikuwa, “Hata lini yatakuwa maono kuhusu sadaka ya kila siku, na kosa la uharibifu, ili patakatifu na jeshi vitolewe vikanyagwe chini ya miguu?”

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?”

Katika mamia, iwapo si maelfu, ya maneno yaliyoongezwa katika Biblia, ni neno moja tu lililoongezwa, "sadaka," ambalo uvuvio unalitambua kuwa si sehemu ya maandishi. Neno hilo linapoondolewa ipasavyo, inabainika wazi kwamba "kile cha kila siku" na "uasi" ni nguvu mbili tofauti za kutia ukiwa. Dada White anaonyesha wazi kwamba neno "sadaka" liliongezwa kwa hekima ya kibinadamu na halihusiani na maandishi, na katika kifungu hicho hicho anaonyesha pia kwamba Wamileraiti walikuwa sahihi walipolitambua "kile cha kila siku" kuwa upagani. Vipengele vya kisarufi vilivyomo katika swali la aya ya kumi na tatu vilibainishwa kwa uangalifu na Kristo kupitia maandishi ya Dada White, na vinapoelekezwa na maandiko pamoja na maagizo ya ziada yaliyopewa kwa uvuvio, swali ni, "Hata lini maono kuhusu nguvu mbili za kutia ukiwa za upagani na upapa, zilizokuwa zikikanyaga chini mahali patakatifu na watu wa Mungu, yatadumu?"

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.

Kwa hiyo, Nebukadneza anapowekwa katika “wakati wa mwisho,” mwaka 1798, anamwakilisha mtu aliyeongoka na hivyo anawakilisha “wenye hekima” ambao wangeelewa nguzo kuu na msingi wa Uadventista. Uongofu wake unawatambulisha “wenye hekima” wanaoelewa “ongezeko la maarifa” lililiondolewa muhuri wakati huo, lakini ishara yake ya kinabii yenyewe inaonyesha moja kwa moja historia ambayo ndiyo mada ya swali: “ni kwa muda gani maono ya nguvu iharibuyo ya upagani na upapa, ambayo yangeikanyaga chini watu wa Mungu (jeshi), na patakatifu pa Mungu, yangedumu?” Kama ishara ya “bikira mwenye hekima” anayeielewa “ongezeko la maarifa,” anamwakilisha William Miller, kwa maana Miller ndiye ishara ya wale waliokuwa “wenye hekima” katika historia iliyoanza katika “wakati wa mwisho,” mwaka 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.

Nebukadneza ni ishara ya alama ya njia ya “wakati wa mwisho,” na inapowekwa sambamba na sura ya kwanza, yeye pia anawakilisha ujio wa malaika wa kwanza wakati huo, kwa kuwa katika sura ya nne, “saa” ambayo Danieli anampa Nebukadneza ujumbe wa onyo inaashiria wakati malaika wa kwanza alipowasili, na huo ulikuwa mwaka 1798. “Saa” ambayo hukumu ya Nebukadneza ilifika, iliwakilisha “saa” ya mwanzo wa hukumu ya uchunguzi ya Mungu tarehe 22 Oktoba 1844. Alama za njia zinazozalishwa na ishara ya Nebukadneza 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.

Alama za njia za historia ya Wamileraiti katika Danieli sura ya kwanza, zinaanza na Yehoyakimu, ambaye ni ishara ya kutiwa nguvu kwa ujumbe wa kwanza uliowasili katika "wakati wa mwisho," mnamo 1798. Kutiwa nguvu kwa ujumbe wa kwanza, kunakowakilishwa na Yehoyakimu, kunaashiria tarehe 11 Agosti, 1840. Kutekwa kwa Yehoyakimu kunaanzisha miaka sabini ya utawala wa Babeli, inayomalizika kwa amri ya Koreshi. Sura ya kwanza ya Danieli inatambua mchakato wa majaribio wenye hatua tatu, unaowakilishwa kama jaribio la lishe, kisha jaribio la kuona linalokamilika kwa jaribio la lakmusi. Majaribio hayo matatu yanawakilisha tarehe 11 Agosti, 1840, wakati malaika hodari ambaye si mwingine ila Yesu Kristo mwenyewe, alishuka kutoka mbinguni akiwa na kitabu kidogo ambacho watu wa Mungu walipaswa ‘kula’, kama vile Danieli na wale watatu waaminifu walivyochagua kula mlo wa mboga badala ya mlo wa Babeli.

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.

Jaribio la pili la mchakato huo liliwakilisha udhihirisho wa kukataliwa kwa ujumbe wa Miller na makanisa ya Kiprotestanti (ujumbe wa malaika wa kwanza), wakati ambapo palionekana utofauti kati ya harakati ya Wamileraiti na makanisa ya Kiprotestanti ambayo wakati huo yalianza jukumu lao la kinabii kama Uprotestanti murtadi. Tofauti kati ya madaraja hayo mawili ilikuwa dhahiri kama vile miili ya Danieli na wale watatu ilivyoonekana mizuri zaidi na minono kwa sababu ya kula chakula cha mbinguni, badala ya lishe ya Kibabeli. Tofauti hiyo ilionekana wazi mwishoni mwa mwaka wa kibiblia wa 1843 (Aprili 19, 1844), wakati kipindi cha kukawia cha mfano wa wanawali kumi kilipowadia.

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.

Jaribio la tatu, ambalo lilikuwa kipimo cha kweli, liliwakilisha tarehe 22 Oktoba 1844, wakati ambapo, baada ya miaka mitatu, "saa" ilifika ambapo Nebukadneza mwenyewe aliamua na kutangaza kwamba Danieli na wale watatu waaminifu walikuwa "mara kumi" bora kuliko wenye hekima wa Babeli. Kuweka sura ya nne ya Danieli juu ya sura ya kwanza kunatoa alama za njia za historia ya Wamileriti kuanzia "wakati wa mwisho" mwaka 1798; kutiwa nguvu kwa ujumbe wa malaika wa kwanza tarehe 11 Agosti 1840; kivunjiko cha kwanza cha matumaini tarehe 19 Aprili 1844; na kivunjiko kikuu cha matumaini tarehe 22 Oktoba 1844.

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

Zaidi ya kubainisha alama mahususi za njia katika historia ya Wamileraiti, sura hizo mbili zinapounganishwa “mstari juu ya mstari,” zinaonyesha ujumbe wa malaika wa kwanza, zinatambua mamlaka mbili za kusababisha ukiwa ambazo ndizo mada ya fundisho la msingi la siku elfu mbili na mia tatu, na pia mchakato wa majaribu wa hatua tatu wa Danieli sura ya kumi na mbili unaotokea kila mara wakati kitabu cha Danieli kinapovunjwa muhuri.

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.

Wanatambua pia kwamba Nebukadneza, akiwa ishara ya wenye hekima mnamo 1798, anapohusianishwa na ndoto yake ya pili katika sura ya nne, anamwakilisha William Miller, ambaye harakati yake iliyokuja kuwa pembe ya kweli ya Kiprotestanti. Kazi ya William Miller, ambayo inawakilisha kweli za msingi za Uadventista, imeonyeshwa kwenye mabao mawili ya Habakuki, na Mungu aliongoza katika uandaaji wa mabao hayo mawili matakatifu.

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.

Kulikuwa na kweli kadhaa za kinabii ambazo Miller hakuziona kwa usahihi kwa sababu mtazamo wake wa historia ya kinabii ulimzuia kutambua kwamba kuna nguvu tatu za uharibifu; si upagani tu (yule joka), Upapa (yule mnyama), bali pia Uprotestanti uliopotoka (yule nabii wa uongo). Kwa maongozi ya Mungu, ule ufahamu wa kinabii wa Miller, uliokuwa umewekewa mipaka na mtazamo wake wa kihistoria, haukuwakilishwa juu ya mbao mbili takatifu za 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.

Ndoto ya pili ya Nebukadneza katika sura ya nne ya Danieli, inawakilisha ndoto ya pili ya William Miller. Ndoto zote mbili zinahusu "nyakati saba," na ndoto ya Miller inaonyesha kwamba kukataliwa kwa kazi yake kulianza mwaka 1863, na kuongezeka hadi Mwito wa Usiku wa Manane. Ndoto zote mbili zinamalizika kwa ufalme kurejeshwa baada ya kipindi cha kutawanyika. Kwa sababu hii, tutaangalia ndoto ya pili ya Miller kabla ya kuzingatia moja kwa moja maono ya Mto Ulai ambayo muhuri wake uliondolewa mwaka 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.

> Niloota kwamba Mungu, kwa mkono usioonekana, alinitumia kisanduku kilichotengenezwa kwa ustadi wa ajabu, chenye urefu wa takriban inchi kumi, na pana yake ikiwa mraba wa inchi sita, kikiwa kimefanywa kwa mpingo na lulu zilizochomekwa kwa ustadi wa ajabu. Kwa kisanduku hicho kulikuwa na ufunguo umeambatanishwa. Mara moja nikauchukua ufunguo nikafungua kisanduku, na, kwa mshangao na kustaajabu kwangu, nikakikuta kimejaa kila aina na ukubwa wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila ukubwa na thamani, vikiwa vimepangwa kwa uzuri katika sehemu zao mbalimbali ndani ya kisanduku; na kwa mpangilio huo vikaakisi mwanga na utukufu uliolingana tu na ule wa jua.

> “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.

> Nilidhani si wajibu wangu kufurahia mandhari hii ya ajabu peke yangu, ingawa moyo wangu ulifurika furaha kwa mng'ao, uzuri na thamani ya yaliyomo. Hivyo nikaweka kitu hicho juu ya meza ya katikati chumbani kwangu na nikatangaza kwamba yeyote aliyetamani angeweza kuja na kuona mandhari yenye utukufu na mng'ao mkubwa kuliko yote kuwahi kuonwa na mwanadamu katika maisha haya.

> “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.

> Watu walianza kuingia, mwanzoni wakiwa wachache, lakini idadi ikaongezeka hadi kuwa umati. Walipotazama kwa mara ya kwanza ndani ya kisanduku cha vito, walistaajabu na kupiga kelele za furaha. Lakini watazamaji walipozidi, kila mmoja akaanza kuvichezea vito, akivitoa kwenye kisanduku na kuvisambaza juu ya meza. Nikaanza kufikiri kwamba mmiliki angehitaji kisanduku na vito hivyo tena kutoka mikononi mwangu; na ikiwa ningeviacha visambae, nisingeweza kuvirudisha mahali pake ndani ya kisanduku kama hapo awali; nami nikahisi kwamba nisingeweza kamwe kuukabili uwajibikaji huo, maana ungekuwa mkubwa mno. Ndipo nikaanza kuwaomba watu wasiviguse, wala wasivitoe kwenye kisanduku; lakini kadiri nilivyoendelea kuwaomba, ndivyo walivyozidi kuvisambaza; na sasa vilionekana kusambazwa kote chumbani, sakafuni na juu ya kila samani iliyomo chumbani.

> “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.

> Kisha nikaona kwamba miongoni mwa vito halisi na sarafu halisi walikuwa wametawanya wingi usioweza kuhesabika wa vito bandia na sarafu zilizoghushiwa. Nilikasirishwa sana na mwenendo wao wa aibu na ukosefu wa shukrani, nikawakemea na kuwalaumu kwa hilo; lakini kadiri nilivyozidi kukemea, ndivyo walivyozidi kutawanya vito bandia na sarafu bandia miongoni mwa vile halisi.

> “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.

> Kisha nikakasirika sana rohoni mwangu na nikaanza kutumia nguvu za mwili kuwafukuza nje ya chumba; lakini nilipokuwa nikimfukuza mmoja, watatu wengine waliingia na kuleta uchafu na vipande vidogo vya mbao na mchanga na kila namna ya takataka, hadi zikafunika vito vyote vya kweli, almasi na sarafu, hivyo vyote vikawa havionekani kabisa. Wakalirarua pia sanduku langu la vito vipande vipande na kulitawanya miongoni mwa takataka. Nilidhani hakuna mtu aliyejali huzuni yangu wala hasira yangu. Nilikata tamaa kabisa na kuvunjika moyo, nikaketi chini nikalia.

> “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.

> Nilipokuwa nalia na kuomboleza kwa ajili ya hasara yangu kubwa na uwajibikaji wangu, nilimkumbuka Mungu, nikamwomba kwa dhati kwamba anitumie msaada. Papo hapo mlango ukafunguka, na mtu akaingia chumbani, watu wote wakaondoka humo; naye, akiwa na brashi ya vumbi mkononi, akafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani.

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

> Nilipaza sauti nikamwambia ajizuie, kwa kuwa kulikuwa na baadhi ya vito vya thamani vilivyotapakaa miongoni mwa takataka.

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

> Aliniambia 'usiogope,' maana 'angewatunza.'

> “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.

> Kisha, alipokuwa akipukuta uchafu na takataka, vito vya bandia na sarafu bandia, vyote vilipaa na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msukosuko huo nilifumba macho kwa muda mfupi; nilipofumbua macho, takataka zote zilikuwa zimetoweka. Vito vya thamani, almasi, na sarafu za dhahabu na fedha vilikuwa vimetapakaa kwa wingi kote chumbani.

> “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.

> Kisha akaweka mezani kisanduku, kikubwa sana na kizuri zaidi kuliko kile cha awali, akakusanya vito, almasi na sarafu kwa makonzi, akavitupa ndani ya kisanduku mpaka hakusalia hata kimoja, ingawa baadhi ya almasi hizo hazikuzidi ukubwa wa ncha ya pini.

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

> Kisha akaniita na kusema, 'Njoo uone.'

> “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.

> "Nilipoangalia ndani ya sanduku la vito, macho yangu yalipofushwa na mwonekano huo. Viling'aa mara kumi kuliko utukufu wao wa zamani. Nilidhani vilikuwa vimesuguliwa kwenye mchanga na nyayo za wale watu waovu waliokuwa wamevisambaratisha na kuvikanyagia mavumbini. Viliwekwa kwa mpangilio mzuri ndani ya sanduku, kila kimoja mahali pake, bila kuonekana juhudi zozote za yule mtu aliyevitupia humo. Nilipiga kelele kwa furaha kuu, na kelele hiyo iliniamsha." Maandishi ya Mapema, 81-83.

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

Tutashughulikia ndoto ya Miller katika makala ijayo.

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.

Ifuatayo ni utangulizi wa ndoto ya pili ya William Miller, ulioandikwa na James White alipoichapisha ndoto ya Miller katika 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. Kisha nikaona kwamba iliainisha waziwazi uzoefu wetu wa zamani wa Marejeo ya Pili, na kwamba Mungu alitoa 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.

> Miongoni mwa ishara za kukaribia kwa siku kuu na ya kuogofya ya Bwana, Mungu ameweka ndoto. Tazama Yoeli 2:28-31; Matendo ya Mitume 2:17-20. Ndoto zinaweza kuja kwa njia tatu; kwanza, ‘kupitia wingi wa shughuli.’ Tazama Mhubiri 5:3. Pili, wale walio chini ya roho chafu na udanganyifu wa Shetani, wanaweza kupata ndoto kwa ushawishi wake. Tazama Kumbukumbu la Torati 8:1-5; Yeremia 23:25-28; 27:9; 29:8; Zekaria 10:2; Yuda 8. Na tatu, Mungu siku zote amewafundisha, na bado anawafundisha watu wake kwa kiasi fulani kwa ndoto, ambazo huja kwa njia ya malaika na Roho Mtakatifu. Wale wanaosimama katika nuru iliyo wazi ya ukweli watatambua Mungu anapowapa ndoto; na hao hawatadanganywa wala kupotoshwa na ndoto za uongo.

> “‘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.

> 'Naye akasema, Sikilizeni sasa maneno yangu; ikiwa yupo nabii miongoni mwenu, mimi Bwana nitajidhihirisha kwake katika maono, nami nitasema naye katika ndoto.' Hesabu 12:6. Yakobo akasema, 'Malaika wa Bwana alinena nami katika ndoto.' Mwanzo 31:2. 'Naye Mungu akamjia Labani Mwaramu katika ndoto usiku.' Mwanzo 31:24. Someni ndoto za Yusufu, [Mwanzo 37:5-9], kisha hadithi ya kuvutia ya utimilifu wake huko Misri. 'Huko Gibeoni Bwana alimtokea Solomoni katika ndoto usiku.' 1 Wafalme 3:5. Sanamu ile kubwa yenye umuhimu ya sura ya pili ya Danieli ilionyeshwa katika ndoto, vivyo hivyo pia wale wanyama wanne, n.k., wa sura ya saba. Herode alipotaka kumwangamiza Mwokozi mchanga, Yusufu akaonywa katika ndoto akimbilie Misri. Mathayo 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.

> ‘Na itakuwa katika siku za mwisho, asema Mungu, nitamimina Roho yangu juu ya wote wenye mwili; na wana wenu na binti zenu watatabiri, na vijana wenu wataona maono, na wazee wenu wataota ndoto.’ Matendo ya Mitume 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.

> Karama ya unabii, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho itadhihirishwa kwa kiasi cha kutosha ili kuwa 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.

> 'Naye alitoa wengine kuwa mitume; na wengine MANABII; na wengine wainjilisti; na wengine wachungaji na walimu; kwa kuwakamilisha watakatifu, kwa kazi ya huduma, kwa kuujenga mwili wa Kristo.' Waefeso 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.

> "'Na Mungu ameweka wengine katika kanisa, kwanza mitume, wa pili MANABII,' n.k. 1 Wakorintho 12:28. 'Msidharau 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 kuijenga kanisa la Kristo; wala hakuna ushahidi unaoweza kutolewa kutoka kwa neno la Mungu kwamba walipaswa kukoma kabla ya wainjilisti, wachungaji na walimu kukoma. Lakini mleta pingamizi asema, 'Kumekuwa na maono na ndoto nyingi za uongo kiasi kwamba siwezi kuamini chochote cha namna hiyo.' Ni kweli kwamba Shetani ana bandia yake. Daima amekuwa na manabii wa uongo, na hakika tunaweza kuwatarajia sasa katika saa yake ya mwisho ya udanganyifu na ushindi. Wale wanaokataa ufunuo maalum wa namna hii kwa sababu bandia ipo, wanaweza kwa mantiki ile ile kwenda mbali zaidi na kukana kwamba Mungu aliwahi kujidhihirisha kwa mwanadamu katika ndoto au maono, kwa kuwa bandia imekuwapo daima."

> “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.

> Ndoto na maono ni njia ambayo Mungu amejifunua kwa mwanadamu. Kupitia njia hii alinena na manabii; ameweka karama ya unabii miongoni mwa karama za kanisa la injili, na amezihesabu ndoto na maono pamoja na ishara nyingine za 'SIKU ZA MWISHO.' Amina.

> “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.

> "Lengo langu katika maelezo ya hapo juu limekuwa kuondoa pingamizi kwa msingi wa Maandiko, na kuandaa mawazo ya msomaji kwa yale yanayofuata." James White.

Back to Articles