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# The Book of Daniel - Number Thirty-Nine

Kitabu cha Danieli - Nambari Thelathini na Tisa

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

Kufunua msuko wa kinabii: Ndoto ya William Miller na urejesho wa kweli za msingi katika siku za mwisho

Author

Jeff Pippenger

Published

January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Tunazingatia matumizi ya kinabii ya ndoto ya William Miller katika siku za mwisho, ambako unabii wote hupata utimilifu wake kamili. Ndoto ya Miller inabainisha ugunduzi, uanzishwaji, kukataliwa, kuzikwa na urejeshwaji wa kweli za msingi za Uadventista zilizokusanywa kupitia huduma ya Miller. Kweli hizo za msingi ziliwakilisha kweli zilizofunuliwa mwaka 1798. Kweli hizo zinawakilishwa na maono ya Mto Ulai. Ndoto ya Miller, kama ilivyorekodiwa katika kitabu Early Writings, ilikuwa ndoto yake ya pili, na ndoto hiyo ilionyeshwa kwa mfano na ndoto ya pili ya Nebukadneza, kama vile Miller mwenyewe alivyoonyeshwa kwa mfano na Nebukadneza.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Makala zilizotangulia zimeonyesha jinsi hitimisho la kipindi cha “nyakati saba” katika maisha ya Nebukadneza, ambacho aliishi akiwa na moyo wa mnyama, lilivyomalizika kimfano mwaka 1798. Ufalme wake kisha ukarejeshwa, na kwa mara ya kwanza, Nebukadneza aliwakilisha mtu aliyeongoka kabisa. Kwa mujibu wa “wakati wa mwisho,” mwaka 1798 aliwakilisha “wenye hekima.” Tumeona pia kwamba, akiwa mfalme wa kwanza wa Babeli, hukumu ya Nebukadneza ya “nyakati saba” ilikuwa kielelezo cha hukumu ya Belshaza ya elfu mbili mia tano na ishirini (mene, mene, tekel, upharsin), ambaye alikuwa mfalme wa mwisho wa Babeli.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> "Mtawala wa mwisho wa Babeli, kama ilivyokuwa kwa mfano kwa wa kwanza wake, alifikiwa na hukumu ya Mwangalizi mtakatifu: 'Ee mfalme, ... kwako imenenwa; Ufalme umeondoka kwako.' Danieli 4:31." Manabii na Wafalme, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Dada White alimtambua Belshazzar katika saa yake ya hukumu kuwa “mfalme mpumbavu.” Mwishoni mwa saa ya hukumu ya Nebuchadnezzar, anawakilisha “mfalme mwenye hekima,” kwa kuwa alinufaishwa na hukumu ya “mara saba,” na Belshazzar, ingawa alijua historia, alikataa kunufaishwa.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Lakini upendo wa Belshaza kwa starehe na kujitukuza ulifuta masomo ambayo hangepaswa kuyasahau kamwe; naye alitenda dhambi zinazofanana na zile zilizomletea Nebukadneza hukumu zilizo dhahiri. Alipoteza fursa alizopewa kwa neema, akizembea kutumia nafasi zilizokuwa ndani ya uwezo wake ili kuujua ukweli. ‘Nifanye nini ili niokolewe?’ lilikuwa swali ambalo mfalme yule mkuu lakini mpumbavu alilipuuza kwa kutojali. Bible Echo, Aprili 25, 1898.

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

Nebukadneza ni ishara ya ‘wenye hekima’ wa mwaka 1798, ambao wanaelewa kuongezeka kwa maarifa wakati wa mwisho.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> Punde tu maneno yake ya kujigamba kwa kiburi yalipotoka kinywani mwake, sauti kutoka Mbinguni ilimwambia kwamba wakati wa hukumu uliowekwa na Mungu ulikuwa umefika. Mara moja akili yake ikaondolewa, akawa kama mnyama. Kwa miaka saba akanyenyekezwa hivyo. Mwisho wa kipindi hiki akili yake ikarejeshwa kwake, kisha, kwa unyenyekevu akiinua macho yake kwa Mungu mkuu wa Mbinguni, akatambua mkono wa Kimungu katika adhabu hii, na akarejeshwa tena kwenye kiti chake cha enzi.

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

> "Katika tamko la hadharani, Mfalme Nebuchadnezzar alikiri hatia yake, na rehema kuu za Mungu katika kurejeshwa kwake. Hili lilikuwa tendo la mwisho la maisha yake kama ilivyorekodiwa katika Historia Takatifu." Review and Herald, Februari 1, 1881.

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

Mwishoni mwa "nyakati saba" za Nebukadneza, alitoa tamko la hadharani, lililojumuisha ungamo la hadharani. Miller, kama Nebukadneza, anawakilisha "wenye hekima" mwaka 1798, ambao wanaelewa kuongezeka kwa maarifa wakati wa mwisho. Wote wawili walikuwa na ndoto mbili, na ndoto zao za pili husika zinatambulisha kwa njia ya mfano "nyakati saba." "Nyakati saba" zimeonyeshwa katika makala zilizotangulia kuashiria hatua ya mpito.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Mwaka 1798, Nebukadneza anaashiria mpito kutoka hali yake ya kiburi hadi hali ya wenye hekima. Hilo lilijumuisha kukiri kwake hadharani. Mwaka 1798 pia ulikuwa hatua ya mpito kati ya ufalme wa tano na wa sita katika unabii wa Biblia. Pia uliashiria kuwasili kwa malaika wa kwanza, hivyo kuashiria kipindi kipya, kwa kuwa onyo la hukumu inayokuja halingeweza kutolewa hadi ufalme wa tano katika unabii wa Biblia ulipopokea jeraha lake la mauti.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> Ujumbe wenyewe unaweka wazi wakati ambao harakati hii itatokea. Umetangazwa kuwa sehemu ya 'injili ya milele'; nao unatangaza kufunguliwa kwa hukumu. Ujumbe wa wokovu umehubiriwa katika enzi zote; lakini ujumbe huu ni sehemu ya injili ambayo ingeweza kutangazwa tu katika siku za mwisho, kwa kuwa ni wakati huo tu ndipo ingekuwa kweli kwamba saa ya hukumu imewadia. Unabii unaonyesha mfululizo wa matukio yanayopelekea kufunguliwa kwa hukumu. Hili ni kweli hasa kuhusu kitabu cha Danieli. Lakini ile sehemu ya unabii wake iliyohusu siku za mwisho, Danieli aliambiwa aifunge na kuiweka muhuri 'hadi wakati wa mwisho.' Hadi tufikie wakati huu ndipo ujumbe kuhusu hukumu ungeweza kutangazwa, ukiwa umejengwa juu ya utimilifu wa unabii huu. Lakini wakati wa mwisho, asema nabii, 'wengi watakwenda mbio huku na huko, na maarifa yataongezeka.' Danieli 12:4.

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> Mtume Paulo alionya kanisa lisitazamie kuja kwa Kristo katika wakati wake. “Siku ile haitakuja,” asema, “isipokuwa kwanza uje ukengeufu, na yule mtu wa dhambi afunuliwe.” 2 Wathesalonike 2:3. Si mpaka baada ya ukengeufu mkuu, na kipindi kirefu cha utawala wa ‘mtu wa dhambi,’ ndipo tunaweza kutazamia ujio wa Bwana wetu. ‘Mtu wa dhambi,’ ambaye pia huitwa ‘siri ya uasi,’ ‘mwana wa uharibifu,’ na ‘yule mwovu,’ anawakilisha upapa, ambao, kama ilivyotabiriwa katika unabii, ulipaswa kudumisha mamlaka yake kwa miaka 1260. Kipindi hiki kilimalizika mwaka 1798. Kuja kwa Kristo hakukuweza kutokea kabla ya wakati huo. Onyo la Paulo linahusu kipindi chote cha enzi ya Ukristo hadi mwaka 1798. Ni baada ya wakati huo ndipo ujumbe wa kuja kwa pili kwa Kristo unapaswa kutangazwa.

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> Hakuna ujumbe kama huo uliowahi kutolewa katika nyakati zilizopita. Paulo, kama tulivyoona, hakuuhubiri; aliwaelekeza ndugu zake kutazama katika wakati wa baadaye uliokuwa bado mbali sana kwa ajili ya kuja kwa Bwana. Wanamatengenezo hawakuutangaza. Martin Luther alikadiria kwamba hukumu ingetokea takriban baada ya miaka mia tatu tangu wakati wake. Lakini tangu mwaka 1798, kitabu cha Danieli kimefunuliwa, maarifa ya unabii yameongezeka, na wengi wametangaza ujumbe wenye uzito wa hukumu iliyo karibu. The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Mwaka 1798, enzi mpya ya kazi ya wokovu iliwasili, na enzi hiyo mpya ilitoa onyo kuhusu enzi nyingine ambayo ingeanza mwaka 1844. Katika mabadiliko hayo ya enzi, mlango mmoja ungefungwa, na mlango mwingine ungefunguliwa.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Na kwa malaika wa kanisa lililo Filadelfia andika; Haya anasema yeye aliye mtakatifu, aliye wa kweli, mwenye ufunguo wa Daudi, afunguaye, wala hakuna awezaye kufunga; naye afungaye, wala hakuna awezaye kufungua; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna awezaye kuufunga; kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hukuikana jina langu. Ufunuo 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Kufunguliwa kwa mlango kunaashiria enzi mpya. Kulikuwa na mabadiliko ya enzi ya falme na ya ujumbe mwaka 1798, mwisho wa ghadhabu ya kwanza, yaliyotekelezwa kuanzia 723 K.K. hadi 1798. Kulikuwa pia na mabadiliko ya enzi mwaka 1844, mwisho wa ghadhabu ya mwisho, yaliyotekelezwa kuanzia 677 K.K. hadi 1844. Mwaka 1798, enzi ya ujumbe wa malaika wa kwanza, uliotahadharisha kuhusu hukumu inayokaribia, ilikuwa imewasili. Wote Nebukadneza na Miller wanawakilishwa kama “wenye hekima,” katika “wakati wa mwisho,” wakati “mlango” ulipofunguliwa kwa enzi ya ndani ya ujumbe wa malaika wa kwanza na kwa mabadiliko ya enzi ya nje kutoka kwa mnyama atokaye baharini hadi kwa mnyama atokaye nchi kavu. Enzi ya ujumbe wa malaika wa kwanza ilitimia wakati mlango wa kuingia katika Patakatifu pa Patakatifu ulipofunguliwa Oktoba 22, 1844, na enzi ya malaika wa tatu, na hukumu ya uchunguzi, ikawasili.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Ndoto ya pili ya Miller inaanza wakati mlango ulifunguliwa mwaka 1798, na inaisha wakati mlango ulipofunguliwa katika kipindi cha mpito cha “mashahidi wawili” wanaofufuliwa ili kutangaza ujumbe wa Kilio cha Usiku wa Manane. Kinabii, Nebukadneza na Miller wote wawili waliwakilisha mpito kutoka kwa ufalme wa mnyama wa baharini hadi kwa ufalme wa mnyama wa nchi mwaka 1798. Wote wawili wanawakilisha tangazo la kukaribia na kuwasili kwa hukumu ya upelelezi mwaka 1844. Miaka ya 1798 na 1844 inawakilisha hitimisho la ghadhabu za kwanza na za mwisho za Mungu dhidi ya watu wake zilizotekelezwa katika kipindi cha “mara saba,” kama ilivyoainishwa katika Mambo ya Walawi sura ya ishirini na sita. Miaka arobaini na sita kutoka 1798 hadi 1844 inawakilisha ujenzi wa hekalu la kiroho ambalo mjumbe wa agano alilolijia ghafla tarehe 22 Oktoba 1844, wakati Kristo alihamia kutoka Patakatifu hadi Patakatifu pa Patakatifu.

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

Miaka 1798 na 1844 hutambulisha mipito (zaidi ya moja) iliyoashiriwa na “mara saba.” Mpito wa Uadventista wa Wafiladelfia wa Millerite hadi Uadventista wa Walaodikia wa Millerite mwaka 1856, pia uliashiriwa na ongezeko la maarifa kuhusu “mara saba,” na ongezeko hilo baadaye lilikataliwa mwaka 1863. Mwaka 1798 kulikuwa na ongezeko la maarifa kutoka katika kitabu cha Danieli, lililojumuisha ile ile “mara saba” ya Walawi ishirini na sita, ambayo baadaye ingekataliwa mwishoni mwa Uadventista wa Wafiladelfia wa Millerite.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Mpito wa harakati ya malaika wa kwanza kutoka Filadelfia hadi Laodikia uliwakilishwa na miaka saba kuanzia 1856 hadi 1863. Ujumbe wa Laodikia uliwasili mwaka 1856, na kwa miaka saba, nuru mpya ya "mara saba" iliyokuwa imefunguliwa ilizalisha mchakato wa majaribio wa hatua tatu ambao Uadventista uliufeli mwaka 1863. Miaka saba ilitolewa kwa ajili ya nuru ya "mara saba" ili ipokelewe au ikataliwe. Mpito wa harakati ya Uadventista wa Wamilleri wa Filadelfia hadi Uadventista wa Wamilleri wa Laodikia unaakisi mgeuko wa mpangilio mwishoni, yaani mpito wa harakati ya Laodikia ya malaika wa tatu hadi harakati ya Filadelfia ya malaika wa tatu.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Unabii wa Isaya wa miaka sitini na mitano unaashiria mwanzo wa ghadhabu ya kwanza na ya mwisho ya Mungu dhidi ya falme mbili za Israeli: ile ya kaskazini na kisha ile ya kusini.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Maana kichwa cha Siria ni Dameski, na kichwa cha Dameski ni Resini; na katika muda wa miaka sitini na mitano Efraimu atavunjika, asiwe taifa. Isaya 7:8.

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

Unabii wa Isaya wa miaka sitini na tano ulitolewa mwaka 742 KK, na ndani ya miaka sitini na tano ufalme wa kaskazini usingekuwepo tena. Miaka kumi na tisa baada ya 742 KK, yaani mwaka 723 KK, ufalme wa kaskazini ulitekwa na kupelekwa utumwani na Ashuru. Mwishoni mwa miaka sitini na tano, ghadhabu juu ya ufalme wa kusini ilianza mwaka 677 KK, wakati Manase alipochukuliwa mateka na Wababeli. Kwa hiyo miaka sitini na tano inawakilisha kipindi cha miaka kumi na tisa hadi kutekwa kwa mara ya kwanza kwa ufalme wa kaskazini, kisha miaka mingine arobaini na sita hadi kutekwa kwa Manase.

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

Unabii huo ulitimia, kila mmoja wake, katika miaka 1798, 1844 na 1863. Mwaka 1798, mpito wa ndani wa ujumbe wa wokovu ulitokea kwa kuwasili kwa malaika wa kwanza, na mpito wa nje wa falme za unabii wa Biblia pia ulitokea. Mwaka 1844, mpito wa ndani wa ujumbe wa wokovu ulitokea wakati mlango wa Patakatifu ulipofungwa, na hukumu ya uchunguzi ilianza kwa kuwasili kwa malaika wa tatu. Mwaka 1863, mabadiliko ya nje yalitokea wakati pembe zote mbili za mnyama wa nchi zilipogawanyika katika makundi mawili.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Pembe ya Republican iligawanyika katika vyama viwili vya kisiasa vilivyotawala historia ya mnyama wa nchi kuanzia wakati huo na kuendelea. Pembe ya Kiprotestanti iligawanyika katika madhihirisho mawili ya uasi wa imani, chama kimoja kikidai kuwa Kiprotestanti na kushika Sabato ya siku ya saba, na kundi jingine likidai kuwa la Kiprotestanti, lakini likiidumisha siku ya jua kama siku yao waliyochagua ya ibada.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Katika historia hiyo, pembe ya Kiprotestanti iliyotoka katika Enzi za Giza ilijaribiwa kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844, na ikashindwa katika mchakato huo wa kujaribiwa, kisha ikabadilika kutoka kwa watu wa Kiprotestanti wanaoshika Jumapili kwenda kwa watu wa Kiprotestanti waliopotoka wanaoshika Jumapili.

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

Katika historia ya ile pembe ya Uprotestanti wa kweli ambayo ilianzishwa na kutambuliwa mwaka 1844, mchakato wa kupimwa ulifanyika kuanzia 1856 hadi 1863. Kisha ile pembe ya Uprotestanti wa kweli inayotunza Sabato ilifanya mpito kutoka Filadelfia hadi Laodikia, na pia kutoka kwa watu wa Uprotestanti wa kweli wanaotunza Sabato hadi kwa pembe ya Uprotestanti ulioasi inayotunza Sabato. “Nyakati saba” zinahusishwa na 1798, 1844, 1856 na 1863. “Nyakati saba” ni ishara inayohusishwa na hatua ya mpito, na ukweli huu umethibitishwa kwa ushuhuda kadhaa.

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

Mnamo 1798, kulikuwa na ongezeko la maarifa kuhusu “nyakati saba,” kwa sababu unabii wa kwanza kabisa wa wakati ambao Miller aligundua ulikuwa huo huo ukweli. Kufikia mwaka 1863, ukweli huo ulikuwa umekataliwa, hivyo kubainisha mwisho wa kipindi cha unabii cha miaka sitini na mitano kilichoainishwa katika Isaya sura ya saba.

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

Unabii kamili wa miaka elfu mbili mia tano na ishirini una kipindi cha miaka sitini na mitano mwanzoni na pia mwishoni, kwa mtindo wa kinyume kama wa kioo. Mwanzoni mwa miaka sitini na mitano ya mwisho (1798), ambayo ilifananishwa na mwanzo wa miaka sitini na mitano ya mwanzo mwaka 742 KK wakati unabii huo ulipotolewa, kulikuwa na ongezeko la maarifa kuhusu "mara saba," ambalo "wenye hekima" Wamileraiti walilielewa na kulitangaza. Mwishoni mwa miaka sitini na mitano ya mwisho mnamo 1863, kulikuwa na ongezeko jingine la maarifa juu ya ukweli huo huo ambalo hatimaye lilikataliwa na "makuhani" waliotawazwa hivi karibuni wa pembe ya kweli ya Kiprotestanti.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Ongezeko la maarifa wakati muhuri wa kitabu cha Danieli unaondolewa linahusishwa na "mara saba," hivyo si tu ishara ya hatua ya mpito, bali pia ya kuondolewa kwa muhuri wa ujumbe wa kinabii.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Mabadiliko mengine yalianza tarehe 18 Julai 2020, yakianza na kukatishwa tamaa kwa mara ya kwanza, jambo lililoanzisha ‘kipindi cha kusubiri’ na kuashiria mwanzo wa siku tatu na nusu zilizotajwa katika sura ya kumi na moja ya Ufunuo, za mashahidi wawili waliolala wafu katika barabara ya mji ule mkubwa wa Sodoma na Misri.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

Tarehe 18 Julai 2020 inaashiria mwanzo wa siku tatu na nusu za mfano ("nyakati saba"), ambazo zilikuwa zimeonyeshwa na historia ya 1856 hadi 1863. Vipindi vyote viwili ni ishara za "nyakati saba." Vipindi vyote viwili vinaashiria mabadiliko ya enzi (mpito). Vipindi vyote viwili vinawakilisha ongezeko la maarifa linalohusishwa na "nyakati saba."

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Ilikuwa katika kipindi cha mpito kutoka katika ufalme wa Babeli hadi ufalme wa Umedi na Uajemi ndipo Danieli akaomba sala ya Mambo ya Walawi ishirini na sita, hivyo akiitambulisha sala ya Mambo ya Walawi ishirini na sita kama alama ya njia ya mpito wa siku za mwisho. Katika ndoto ya Miller, mwishoni mwa matumizi saba ya neno 'kutawanya,' Miller analia na kuomba. Kulia huko kunatia alama wakati ambapo Simba wa kabila la Yuda (yule mtu mwenye brashi ya vumbi) anaufungua ujumbe uliokuwa umefungwa kwa muhuri.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Maombi ya Miller yanaashiria maombi ya Danieli ya Mambo ya Walawi ishirini na sita, ambayo yanahusishwa na "mara saba," na hutokea wakati mlango na madirisha vinapofunguliwa katika ndoto ya Miller. Lakini maombi ya Danieli, katika sura ya tisa, pia yanaendana na maombi ya Danieli katika sura ya pili. Pia yanaendana na maombi ya kukiri ya Nebukadneza mwishoni mwa "mara saba" zake.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Kwa hiyo sala ya Miller iliwakilishwa na sala ya Mambo ya Walawi sura ya ishirini na sita, ambayo ilikuwa sala ya hadharani ya kuungama na sala ya ombi la kufunuliwa kwa siri ya mwisho ya kinabii, kwa sababu unabii wote unaonyesha siku za mwisho. Kwa hiyo siri ya Danieli sura ya pili inawakilisha siri ya mwisho itakayofunuliwa. Sala ya Miller, katika ndoto yake, ilikuwa sala ya wasiwasi na ghadhabu ya haki kuhusu machukizo yaliyokuwa yametokea kwa vito vilivyokuwa chumbani mwake. Wasiwasi wake ulionyeshwa na wale wanaougua na kulia katika Ezekieli sura ya tisa, wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller alishuhudia jinsi kweli zilivyokuwa zikizikwa hatua kwa hatua na mafundisho bandia, na hatimaye jambo hilo likafikia hatua ambapo sanduku (Biblia yenyewe) liliangamizwa. Uharibifu wa sanduku la Miller ulitokea katika kizazi cha tatu cha Uadventista, wakati kulikuwepo harakati ya makusudi ya kuiweka kando Biblia ya King James na kupendelea matoleo ya kisasa ya Biblia yaliyopotoshwa yenye msingi wa Kikatoliki.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller alilia, kisha akaomba, na mara moja mlango ukafunguka, na watu wote wakaondoka. Kisha yule mtu wa kifagio cha uchafu (Simba wa kabila la Yuda) akaingia, akafungua madirisha na akaanza kusafisha. Kisha Miller akaeleza wasiwasi wake kuhusu vito vilivyotapakaa, na yule mtu wa kifagio cha uchafu akaahidi kwamba angevitunza vito hivyo. Katika harakati za usafi za yule mtu wa kifagio cha uchafu, Miller akafumba macho kwa muda mfupi, na alipofumbua macho, takataka zilikuwa zimepotea. Vito vilikuwa vimetapakaa kote chumbani, na yule mtu wa kifagio cha uchafu kisha akaweka sanduku kubwa zaidi juu ya meza, akakusanya vito na akavitupa ndani ya sanduku na kusema, “njoo uone.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Usemi wa "njoo uone" ni ishara kwamba ukweli umeondolewa muhuri hivi punde. Ukweli ambao umeondolewa muhuri kwa Miller ni ukweli wa mwisho, kwa kuwa jambo linalofuata kutokea ni kuamshwa kwa Miller wakati wa "kelele," inayowakilisha Kilio Kikuu. Miller alikuwa wa mwisho kupokea ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamileraiti, na kabla tu ya ile kelele inayomwamsha katika ndoto, alifumba macho yake kwa kitambo kidogo. Andiko pekee katika Biblia linalorejelea "kitambo" na "macho" linatambulisha ufufuo wa kwanza.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Angalieni, nawafunulia siri; sote hatutalala usingizi, bali sote tutabadilishwa, kwa muda mfupi, kwa kufumba na kufumbua jicho, wakati wa parapanda ya mwisho; kwa maana parapanda italia, na wafu watafufuliwa wasioharibika, nasi tutabadilishwa. Kwa maana hiki chenye kuharibika lazima kivishwe kutokuharibika, na hiki chenye kufa lazima kivishwe kutokufa. 1 Wakorintho 15:51-53.

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

Katika historia ya mpito wa harakati ya Laodikia ya malaika wa tatu hadi harakati ya Filadelfia ya malaika wa tatu, kama inavyowakilishwa katika Ufunuo sura ya kumi na moja, Miller anawakilisha wa mwisho kabisa wa wanawali wenye hekima kupokea ujumbe wa Kilio cha Usiku wa Manane. Wa kwanza kuupokea walikuwa walio wa kiroho zaidi.

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

> "Huu ulikuwa mwito wa usiku wa manane, uliokusudiwa kuupa ujumbe wa malaika wa pili nguvu. Malaika walitumwa kutoka mbinguni ili kuwaamsha watakatifu waliovunjika moyo na kuwaandaa kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipaji vikubwa hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wanyenyekevu, waliojitolea, nao wakawalazimisha kuinua mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!' Wale waliokabidhiwa mwito huo waliharakisha, nao kwa nguvu za Roho Mtakatifu waliutangaza ujumbe huo, wakawaamsha ndugu zao waliovunjika moyo. Kazi hii haikusimama katika hekima na elimu ya wanadamu, bali katika nguvu za Mungu, na watakatifu wake waliousikia mwito huo hawakuweza kuupinga. Watu wa kiroho zaidi walipokea ujumbe huu kwanza, na wale ambao hapo awali walikuwa wameongoza katika kazi ndio walikuwa wa mwisho kuupokea na kusaidia kuukuza mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!'" Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Mwishoni mwa siku tatu na nusu za kiishara za Ufunuo sura ya kumi na moja, ujumbe wa kwanza kati ya miwili, uliowakilishwa katika Ezekieli sura ya thelathini na saba, unatangazwa. Ujumbe wa kwanza unaleta pamoja mifupa iliyokufa na iliyotawanyika, lakini bado imekufa. Ujumbe huo uliwasilishwa na sauti iliyolia "njangwani", hivyo kubainisha kwamba ujumbe wa Ezekieli unaanza kabla ya siku tatu na nusu za kiishara kukamilika. Siku hizo tatu na nusu zinawakilisha "jangwa", na ni kutoka "njangwani" ndipo ujumbe unatangazwa. "Jangwa" pia ni ishara ya "mara saba," ambayo inaashiria mpito na kufunuliwa kunakoanzisha mchakato wa kujaribiwa.

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

Kuna ukuaji wa hatua kwa hatua wa ujumbe, na mapokezi ya hatua kwa hatua kama inavyoonyeshwa kupitia Kilio cha Usiku wa Manane katika historia ya Wamileraiti. Wale wa kiroho zaidi ndio waliokuwa wa kwanza kupokea ujumbe wa sauti iliayo nyikani, na wanahistoria wa Uadventista wanataja barua iliyoandikwa na William Miller siku chache tu kabla ya tarehe 22 Oktoba 1844, ambamo Miller anashuhudia kwamba hatimaye alielewa na kukubali ujumbe wa Samuel Snow wa Kilio cha Usiku wa Manane.

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

> Ndugu mpendwa Himes: Ninaona utukufu katika mwezi wa saba ambao sikuwahi kuuona hapo awali. Ijapokuwa Bwana alikuwa amenionyesha maana ya kimfano ya mwezi wa saba, mwaka mmoja na nusu uliopita, bado sikuutambua uzito wa mifano hiyo. Sasa, na libarikiwe jina la Bwana, ninaona uzuri, uwiano, na upatanifu katika Maandiko, ambayo nimekuwa nikiyaombea kwa muda mrefu, lakini sikuyaona hadi leo. Mshukuru Bwana, ee nafsi yangu. Wabarikiwe Ndugu Snow, Ndugu Storrs, na wengine, kwa jinsi walivyotumiwa kama vyombo katika kufungua macho yangu. Niko karibu kufika nyumbani. Utukufu! Utukufu! Utukufu! Utukufu! William Miller, Signs of the Times, Oktoba 16, 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Katika marudio ya historia ya Kilio cha Usiku wa Manane, kama ilivyowakilishwa katika ndoto ya Miller, Miller alifumba macho kwa muda mfupi. Hivyo, "kwa dakika moja, kwa kufumba na kufumbua jicho, kwa baragumu la mwisho; maana baragumu litalia, nao wafu watafufuliwa." Katika ndoto ya Miller anajiwakilisha kuwa wa mwisho kupokea ujumbe wa Kilio cha Usiku wa Manane, kama alivyofanya katika historia yake mwenyewe. Anawakilisha wale wanaokubali hatimaye ule ujumbe muda mfupi kabla ya yule mtu mwenye brashi ya kufagia uchafu kukusanya vito vilivyotapakaa na kuvitupa ndani ya sanduku kubwa zaidi. Katika Ufunuo sura ya kumi na moja, wa mwisho kukubali ujumbe wa pili wa Ezekieli, ambao ni ujumbe wa upepo nne wa Uislamu, ambao pia ni ujumbe wa kutiwa muhuri, hufanya hivyo muda mfupi kabla ya baragumu la mwisho kati ya saba kulia, ambalo ndilo baragumu la "Ole wa tatu." "Kwa dakika moja, kwa kufumba na kufumbua jicho, kwa baragumu la mwisho; maana baragumu litalia, nao wafu watafufuliwa wasiharibika, nasi tutabadilika." (1 Wakorintho 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Aya hii inatambua ufufuo wa kwanza unaotokea katika ujio wa pili, lakini pia kuna ufufuo wa mifupa mikavu ya wafu (mashahidi wawili) unaotokea katika saa ya tetemeko kuu la Ufunuo sura ya kumi na moja. Katika “saa” ya tetemeko hilo, tarumbeta ya mwisho kati ya zile saba inapigwa, na mashahidi waliokufa waliokuwa mtaani wanafufuliwa, si kama Walaodikia, bali kama Wafiladelfia, kwa maana katika tarumbeta ya Ole ya tatu, mashahidi wawili wamewekewa muhuri na wamebadilishwa kuwa wasioharibika, kwa kuwa hawatatenda dhambi tena kamwe. Miller anawakilisha wa mwisho kupokea ujumbe unaowafufua mashahidi wawili, ambao ni ujumbe wa pepo nne za Uislamu, na ndio ujumbe wa kutiwa muhuri.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Sauti ya tarumbeta hiyo hufufua mifupa mikavu ya wafu ya mwisho, iliyokuwa imetawanywa katika mtaa wa Sodoma na Misri. Miller alishuhudia kweli zikiendelea kuzikwa hatua kwa hatua na mafundisho bandia. Hatimaye Miller akalia, akiashiria wakati ambapo kufungua mihuri kulitarajiwa kuanza, kwa kuwa kufungua mihuri ni kazi ya hatua kwa hatua. Kufungua huko kulianza katika kipindi cha mwisho cha zile siku tatu na nusu.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Baada ya Miller kulia, Yule aliyekuwa na uwezo wa kufungua mihuri ya kitabu kilichofungwa kwa mihuri akaingia katika simulizi. Katika ndoto ya Miller huyo alikuwa Mtu wa Fagio la Vumbi. Kisha Miller akaomba, na papo hapo mlango ukafunguka, ukionyesha wakati ambapo harakati ya Laodikia ya malaika wa tatu ilikuwa karibu kuhamia katika harakati ya Filadelfia ya malaika wa tatu. Maombi yake yalikuwa maombi ya Walawi ishirini na sita; yalikuwa maombi ya ufahamu wa siri ya mwisho ya kinabii na ungamo la hadharani la uasi uliowaletea mashahidi wawili siku tatu na nusu; yalikuwa maombi ya wale waliotiwa muhuri katika Ezekieli sura ya tisa.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Baada ya maombi, Kristo (yule mtu mwenye brashi ya kufagia uchafu) akaingia na kuanza kusafisha chumba. Mwishoni mwa kazi ya usafishaji ya yule mtu mwenye brashi ya kufagia uchafu, Miller akafumba macho kwa muda mfupi, akibainisha mwisho wa kipindi ambacho mifupa mikavu iliyokufa ilipaswa kufufuliwa. Kisha yule mtu mwenye brashi ya kufagia uchafu akakusanya vito vilivyotapakaa katika chumba cha Miller, akaviweka katika sanduku jipya, kubwa zaidi, juu ya meza katikati ya chumba cha Miller, wakati mashahidi wawili wanapoinuliwa kuwa ishara. Wakiwa ile ishara, kisha wanaita kundi lingine la Mungu ambalo bado lipo Babeli, “njooni mkaone” ujumbe ambao Simba wa kabila la Yuda ametupa hivi punde katika sanduku jipya, kubwa zaidi.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Katika makala inayofuata, tutaanza kuzingatia maono ya Mto Ulai kama ishara ya kweli kutoka katika kitabu cha Danieli, ambacho kilifunguliwa muhuri mwaka 1798. Tumeweka baadhi ya hoja za rejea mapema kabla ya kuangalia jambo hilo. La kwanza ni kwamba ujumbe wa Wamileraiti ulikuwa mkamilifu (katika hatua yake ya ukuaji), lakini haukukamilika. Uliwekwa katika mfumo wa nguvu mbili za uharibifu, si tatu. La pili ni kwamba ndoto ya Miller inapobainisha urejeshwaji wa mwisho wa kweli za msingi, kweli hizo za msingi wakati huo ni “mara kumi angavu zaidi” kuliko utukufu wao wa awali. Jambo la tatu ni kwamba harakati ya malaika wa kwanza (harakati ya Wamileraiti) inarudiwa katika harakati ya malaika wa tatu, lakini kwa angalizo muhimu kadhaa. Wamileraiti kama ishara walikuwa Wafiladelfia; walikuwa Nebukadneza aliyeongoka, lakini ambao hatimaye, kwa bahati mbaya, “walijenga upya Yeriko” mwaka 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Vuguvugu la malaika wa tatu lilianza wakiwa Walaodikia, waliokuwa wakihitaji kuongoka, lakini hatimaye wangeshiriki katika maangamizi ya mwisho ya Yeriko (Yeriko ya siku za mwisho).

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> Mwokozi hakuwa amekuja kutangua yale yaliyosemwa na mababu na manabii; maana Yeye mwenyewe alikuwa amesema kupitia watu hawa waliomwakilisha. Kweli zote za neno la Mungu zilitoka Kwake. Lakini vito hivi vya thamani isiyokadirika vilikuwa vimewekwa katika muktadha wa upotovu. Mwanga wao wa thamani ulikuwa umefanywa kuutumikia upotovu. Mungu alitaka viondolewe kutoka katika muktadha wao wa upotovu na kuwekwa tena katika mfumo wa kweli. Kazi hii mkono wa Kimungu peke yake ndio ungeweza kuikamilisha. Kwa uhusiano wake na upotovu, ile kweli ilikuwa ikilitumikia kusudi la adui wa Mungu na mwanadamu. Kristo alikuwa amekuja kuiweka mahali ambapo ingetukuza Mungu, na kuleta wokovu wa wanadamu. Shauku ya Nyakati, 287.

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