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# The Book of Daniel - Number Thirty-Six

Incwadi kaDaniyeli — Inani Lamashumi Amathathu anesithandathu

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

Umfuziselo Wobuprofeti KaNebhukadenetsare: Ukutyhilwa Kweempawu Zembali Zentshukumo YamaMillerite Nombono Otywiniweyo WoMlambo iUlai

Author

Jeff Pippenger

Published

December 31, 2023

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

UDaniyeli isahluko sokuqala simele imbali yezithunywa zezulu zokuqala nezesibini ukusukela ngo-11 Agasti 1840, kude kube ngu-22 Oktobha 1844. UDaniyeli isahluko sesine naye uthetha ngembali yezithunywa zezulu zokuqala nezesibini ukusukela ngo-723 BC, kude kube ngu-22 Oktobha 1844. Kambe ke, akunakwenzeka ukukubona oku ngaphandle kwendlela yemvula yamva ethi “umgca phezu komgca.”

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.

UNebhukadenetsare, kwisahluko sesine, ngumfuziselo wesiprofeto ontsonkothe kakhulu. Kubalulekile ukuba sizikhumbuze oko akumelayo njengoko siqalisa ukuqwalasela ukuvulwa kombono woMlambo iUlai kwimbali kaWilliam Miller. Iphupha lesibini likaNebhukadenetsare, elingafani kakhulu nephupha lesibini likaWilliam Miller, lalimela “amaxesha asixhenxe,” kaLevitikus 26, wona angumsonto wesiprofeto oluka yonke incwadi kaDaniyeli ibe nye. Xa uDaniyeli walitolika iphupha likaNebhukadenetsare lesahluko sesine, wamlumkisa ngomgwebo ozayo, yaye ngokwenjenjalo wafuzisela umyalezo wengelosi yokuqala owafika embalini “ngexesha lesiphelo” ngowe-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.

Xa kwafikayo ukugweba uNebhukadenetsare awayelumkiswayo ngako ukuba kuya kufika, ukufika kwako kwakungumfuziselo ka-Oktobha 22, 1844, xa kwaqalayo umgwebo wokuphanda. Kwisahluko sesine, kokubini umyalezo wesilumkiso owawunikwe nguDaniyeli, nokufika komgwebo onxulumene naloo myalezo wesilumkiso, kwakumelwe ligama elithi “iyure”. “Iyure” yomgwebo kaNebhukadenetsare yayimela “iyure” yomgwebo kaThixo kumyalezo wengelosi yokuqala. Kwakhona yayifuzisela “iyure” yomthetho weCawa, xa umgwebo kaThixo wokuphumeza uqalisa. Inxalenye kaDaniyeli isahluko sesine emele ukufika komyalezo wengelosi yokuqala ngowe-1798, nokufika kwengelosi yesithathu ngo-Oktobha 22, 1844, okufuziselwa ligama elithi “iyure,” emva koko iyaphindwa yandiswe. Indlela yokuphinda wandise yindlela yesiprofeto ebonakala ngokuphindaphindiweyo esiprofetweni, kodwa ngokukodwa encwadini kaDaniyeli.

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.

Xa uNebhukadenetsare wafikayo “kwiyure” yomgwebo, “amaxesha asixhenxe,” owawungumgwebo wakhe, aqala; yaye njengokumkani wasentla, ngoko wamela umgwebo owawuziswe phezu kobukumkani basentla bukaSirayeli ngowama-723 BC. Wanikwa intliziyo yerhamncwa, yaye irhamncwa bubukumkani kwisiprofeto seBhayibhile, yaye ukususela ngowama-723 BC, kude kube ngowe-1798, wamela ezi ndlela zimbini zobuhedeni ezisoloko kangaka zisisihloko sencwadi kaDaniyeli.

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.

Iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, ezimele iminyaka eziliwaka elinamakhulu amabini anamashumi amathandathu, wayemele amandla obudeni achithachithayo; kwaza emva koko, kwezinye iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, ezifuzisela iminyaka eziliwaka elinamakhulu amabini anamashumi amathandathu, wayemele amandla opopu achithachithayo. Intliziyo yawo omabini la mandla achithachithayo yayinye, kuba upopu bubudeni nje obunxibe ibango lobuKristu.

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.

“Ekupheleni kwemihla,” okuwuphawu oluchongwe kuDaniyeli isahluko seshumi elinesibini, olumele “ixesha lesiphelo” ngo-1798, ubukumkani bakhe babuyiselwa kuye. Ubungqina bukaDaniyeli 4, noMoya wesiProfeto, buchaza ukuba xa ubukumkani bakhe babuyiselwa “ekupheleni kwemihla,” wayengumntu oguqukileyo. Emva koko uba ngumfuziselo wesiprofeto wenyaniso ezine ezibalulekileyo. Uba sisinxulumanisi sesiprofeto phakathi kwamandla enamba obupagan, awawamelayo kwisiqingatha sokuqala “samaxesha akhe asixhenxe,” namandla erhamncwa, awawamelayo kwisiqingatha sokugqibela “samaxesha akhe asixhenxe.” Njengomfuziselo wala mandla mabini, emi njengobukumkani obubuyiselweyo ngo-1798, emva koko umele amandla esithathu atshabalalisayo (umprofeti wobuxoki), awayeza kulawula iminyaka engamashumi asixhenxe engokomfuziselo, ngelixa ihenyukazi laseTire lalilityelwe. Njengokumkani waseBhabhiloni, uNebhukadenetsare umele unxibelelwano lwesiprofeto phakathi kwala mandla mathathu ayeza kuba yiBhabhiloni yanamhlanje ngemihla yokugqibela, nto leyo ethi emva koko ikhokelele ihlabathi eArmagedon.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Kwakhona wayemela ukuzalwa kwe-United States njengerhamncwa lomhlaba, elaqala ngowe-1798 linjengemvana, lifanekiselwa ngamava akhe okuguquka. Kwangaxeshanye wayeya kumela iimpondo ezimbini ezikurhamncwa lomhlaba, ezithi, zibe yiRiphabhlikhi nobuProtestanti, zimele amandla e-United States, nto leyo eyayivumela ukuba ibe lelona lizwe lixhamlekileyo ehlabathini. Sekunjalo ekupheleni kweminyaka engamashumi asixhenxe yomfuziselo, ezo mpondo zimbini zaziya kuthi ke zimelwe njengeRiphabhlikhi ewexukileyo nobuProtestanti obuwexukileyo, zombini iimpondo zahlulwe zaba ziindidi ezimbini. Uphondo lweRiphabhlikhi lwaluya kuquka iqela lamaDemokhrasi elalizityeshela ngokuphandle izimiso ezingcwele zoMgaqo-siseko, neqela lamaRiphabhlikhi elalivuma ukuba lingabakhuseli neentshatsheli zoMgaqo-siseko, kodwa enyanisweni liziphika izimiso ezingcwele zoMgaqo-siseko, ngoxa likhetha izithethe namasiko ukuba ongamele izimiso ezikuloo xwebhu lungcwele.

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.

La maqela mabini amelwa ngokomfuziselo ngabaSadusi nabaFarisi ngexesha likaKristu. Umoya wabaSadusi nabaFarisi wawuya kubonakaliswa nalo kuphondo lobuProtestanti obuwexukileyo, elinye iqela lixhasa unqulo lweCawa, lize elinye lixhase unqulo lweSabatha. Imeko kaNebhukadenetsare eguqukileyo “ekupheleni kwemihla,” ngo-1798, imela ngokufanelekileyo iUnited States, kwanazo zombini iimpondo zerhamncwa lomhlaba. Yonke le miqondiso mithathu—irhamncwa lomhlaba neempondo zalo zombini—yayimiselwe ukuguquka isuke kwimvana iye kunamba.

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.

UNebhukadenetsare, ekupheleni “kwamaxesha” akhe asixhenxe, wayemela ikhonkco elachonga ubukumkani bakhe bokwenyani baseBhabheli njengomfuziselo weBhabheli yanamhlanje kwimihla yokugqibela, eyakhiwe yinyoka, lirhamncwa nomprofeti wobuxoki. Kwangokunjalo wayemela neziqu ezithathu zesiprofeto ezimelwe lirhamncwa lomhlaba elineempondo ezimbini, elitshintsha lisuka kwimvana lisiya kwinyoka ngexesha leminyaka engamashumi asixhenxe yomfuziselo apho ihenyukazi laseTire lilityelwayo. Kuyinzulu into yokuba ubukumkani bakhe bokwenyani bobo kanye bukumkani obungumfuziselo wobukumkani obulawulayo iminyaka engamashumi asixhenxe yomfuziselo.

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?”

Umfuziselo kaNebhukadenetsare wesahluko sesine umele ukubekwa phezu kwesahluko sokuqala. Xa kusenziwa olo setyenziso, luhlanganisa iimpawu zembali yamaMillerite, luze luqinisekise iinyaniso ezininzi zombono woMlambo i-Ulai ezatyhilwayo ngelo xesha. Isiseko nentsika ephakathi yentshukumo yamaMillerite yayikukubuza nokuphendula kukaDaniyeli isahluko sesibhozo, neendinyana zeshumi elinesithathu neshumi elinesine. Umbuzo wawusithi, “Kuya kuba kude kube nini na umbono ongombingelelo wemihla ngemihla, nokreqo lwentshabalalo, ukuze kunikelwe zombini ingcwele nomkhosi ukuba kunyathelwe phantsi kweenyawo?”

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?”

Kumakhulu, ukuba asingamawaka, amagama awongeziweyo eBhayibhileni, ligama elongeziweyo elithi “idini” kuphela elichongwe luphefumlelo njengelingelolombhalo. Xa elo gama lisuswa ngokufanelekileyo, kubonakala ngokucacileyo ukuba “imihla ngemihla nokunxaxha” ngamandla amabini ahlukeneyo enza incithakalo. USister White uchaza ngokungqalileyo ukuba igama elithi “idini” longezwa bubulumko bomntu yaye alisebenzi kulo mbhalo, yaye kwakweso siqendu ukwachaza nokuba amaMillerite ayelungile ekuchongeni “imihla ngemihla” njengobuhedeni. Imigaqo yegrama ephakathi kombuzo wevesi yeshumi elinesithathu yachongwa ngononophelo nguKristu ngeencwadi zikaSister White, yaye xa ilawulwa ziibhalo kunye nemiyalelo eyongeziweyo ephefumlelweyo, lo mbuzo uthi, “Koda kube nini na umbono ngokuphathelele la mandla mabini enza incithakalo, obuhedeni nobupapa, awayeza kunyathela phantsi kokubini ingcwele nabantu bakaThixo?”

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.

Ngoko ke, xa uNebhukadenetsare ebekwa “ngexesha lokuphela,” ngowe-1798, umele umntu oguqukileyo yaye ngenxa yoko umele “izilumko” ezaziya kuqonda intsika esembindini nesiseko se-Adventism. Ukuguquka kwakhe kuchaza “izilumko” eziqonda “ukwanda kolwazi” okwatyhilwayo ngelo xesha, kodwa isimboli sakhe sobuprofeti ngokwaso sibonisa ngokuthe ngqo imbali engumxholo wombuzo othi, “umbono wamandla okutshabalalisa wobuhedeni nobobupopu obuya kubaxovula phantsi abantu bakaThixo (umkhosi), nendlu yakhe engcwele, uya kuba kude kube nini?” Njengomfuziselo “wentombi esisilumko” eqonda “ukwanda kolwazi,” umele uWilliam Miller, kuba uMiller ungumfuziselo wabo babengo “zilumko” kwimbali eyaqala “ngexesha lokuphela,” ngowe-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.

UNebhukadenetsare ungumfuziselo womqondiso wendlela “wexesha lokuphela,” yaye xa ebekwe phezu kwesahluko sokuqala, ukwamele nokufika kwengelosi yokuqala ngelo xesha, kuba kwisahluko sesine, “ilixa” uDaniyeli anika ngalo uNebhukadenetsare umyalezo wesilumkiso, liphawula ixesha ukufika kwengelosi yokuqala, yaye oko kwakungo-1798. “Ilixa” lokufika komgwebo kaNebhukadenetsare, lalimele “ilixa” lokuqalisa komgwebo kaThixo wokuphanda ngomhla wama-22 kuOktobha, 1844. Imiqondiso yendlela eveliswa ngumfuziselo kaNebhukadenetsare kwisahluko sesine, yile: 723 BC, 538, 1798 (ixesha lokuphela) no-Oktobha 22, 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.

Iimpawu zendlela zembali yamaMillerite kuDaniyeli isahluko sokuqala ziqala ngoYehoyakim, ongumfuziselo wokuxhotyiswa kwesigidimi sokuqala esasifikile “ngexesha lesiphelo,” ngowe-1798. Ukuxhotyiswa kwesigidimi sokuqala, okumelwe nguYehoyakim, kuphawula umhla we-11 Agasti 1840. Ukoyiswa kukaYehoyakim kuqalisa iminyaka engamashumi asixhenxe yolawulo lweBhabheli, egqitywa ngummiselo kaKoreshi. Isahluko sokuqala sikaDaniyeli sichaza inkqubo yovavanyo enamanyathelo amathathu, emelwe njengovavanyo lokutya, olulandelwa luvavanyo olubonakalayo olugqibela ngovavanyo lwe-litmus. Ezo mvavanyo zintathu zimela umhla we-11 Agasti 1840, xa ingelosi enamandla, eyayingengomnye umntu ungaphantsi kukaYesu Kristu, yehla ivela ezulwini inencwadana encinane ekwakufuneka abantu bakaThixo ngelo xesha “bayidle”, kanye njengokuba uDaniyeli namadoda amathathu afanelekileyo bakhetha ukutya ukudla kwemifuno, kunokutya ukudla kweBhabheli.

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.

Uvavanyo lwesibini lwaloo nkqubo lwamele ukubonakaliswa kokwala kwamabandla amaProtestanti umyalezo kaMiller (umyalezo wengelosi yokuqala), xa kwaqala ukubonakala umahluko phakathi kwentshukumo yamaMillerite namabandla amaProtestanti awathi ngelo xesha aqalisa indima yawo yesiprofeto njengobuProtestanti obuwileyo. Umahluko phakathi kwezo ndidi zimbini wawucace kakhulu, kanye njengoko inyama kaDaniyeli namadoda amathathu ahloniphekileyo yabonakala intle ngakumbi yaye ityebile ngakumbi ngenxa yokutya ukutya kwasezulwini, endaweni yokutya kwaseBhabhiloni. Lowo mahluko waphawulwa ekupheleni konyaka webhayibhile ka-1843 (Aprili 19, 1844), xa lafikayo ixesha lokulibazisa lomzekeliso weentombi ezilishumi.

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.

Uvavanyo lwesithathu, olwaluluvavanyo lokugqibela olwalucacisa inyaniso, lwalumele umhla wama-22 kuOktobha 1844 xa, emva kweminyaka emithathu, “iyure” yafika apho uNebhukadenetsare ngokwakhe wagweba waza wabhengeza ukuba uDaniyeli namadoda amathathu afanelekileyo “abalishumi ngokuphindwe” ngcono kunezilumko zaseBhabheli. Ukubeka isahluko sesine sikaDaniyeli phezu kwesahluko sokuqala kuvelisa imiqondiso yembali yamaMillerite eqala “ngexesha lesiphelo” ngo-1798; ukuxhotyiswa kwesigidimi sengelosi yokuqala ngomhla we-11 kuAgasti 1840; ukuphoxeka kokuqala ngomhla we-19 kuEpreli 1844; kunye nokuphoxeka okukhulu komhla wama-22 kuOktobha 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.

Ngaphaya kokuchonga ngokukodwa iimpawu zembali yamaMillerite, ezi zahluko zibini, xa zidityanisiwe “umgca phezu komgca,” zibonakalisa umyalezo wengelosi yokuqala, zichonge amagunya amabini achithayo angumxholo wemfundiso esisiseko yeentsuku ezingamawaka amabini anamakhulu amathathu, kwanonenkqubo yokuvavanya enamanyathelo amathathu kaDaniyeli ishumi elinesibini, ehlala isenzeka xa incwadi kaDaniyeli ityhilwa.

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.

Bakwatsho nokuchonga ukuba uNebhukadenetsare, njengophawu lwezilumko ngowe-1798, ngokunxulumana nephupha lakhe lesibini kwisahluko sesine, umele uWilliam Miller, intshukumo yakhe eyayiza kuba luphondo lokwenyaniso lwamaProtestanti. Umsebenzi kaWilliam Miller, omela iinyaniso ezisisiseko zoBuadventist, ubonakaliswe phezu kwezi thebhile zimbini zikaHabakuki, yaye uThixo walathisa ekwenziweni kwazo zombini ezo thebhile zingcwele.

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.

Kwakukho iinyaniso ezininzi zesiprofeto awangazibonanga kakuhle uMiller, kuba indawo yakhe yokubona kwimbali yesiprofeto yayingamvumeli ukuba aqonde ukuba kukho amagunya amathathu enza incithakalo; kungekhona ubuhedeni kuphela (inamba), ubupopu (irhamncwa), kodwa kwanobuProtestanti obuwexukileyo (umprofeti wobuxoki). Ngokwolungiselelo lukaThixo ezo ngqiqo zesiprofeto zikaMiller, ezazilinganiselwe yindawo yakhe yokubona embalini, azizange zimelwe phezu kwezitafile ezibini ezingcwele zikaHabakuki.

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.

Iphupha lesibini likaNebhukadenetsare esahlukweni sesine sikaDaniyeli limela iphupha lesibini likaWilliam Miller. Omabini la maphupha athetha “ngamaxesha asixhenxe,” yaye iphupha likaMiller lichaza ukwaliwa komsebenzi wakhe okwathi kwaqala ngowe-1863, kwaza kwanda de kwafikelela kwiMidnight Cry. Omabini la maphupha aphela ngobukumkani obubuyiselweyo emva kwexesha lokuchithachitheka. Ngenxa yesi sizathu, siya kuqwalasela iphupha lesibini likaMiller, ngaphambi kokuba siqwalasele ngokuthe ngqo umbono woMlambo iUlai owatyhilwayo ngowe-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.

> “Ndaphupha ukuba uThixo, ngesandla esingabonwayo, wandithumelela ibhokisi encinane eyenziwe ngobugcisa obumangalisayo, emalunga neesentimitha ezingamashumi amabini anesihlanu ubude neshumi elinesihlanu ububanzi macala onke, yenziwe nge-ebhoni neeperile ezifakelwe ngobugcisa obumangalisayo. Kule bhokisi kwakuncanyathiselwe isitshixo. Ndaza ndasithabatha ngoko nangoko isitshixo ndavula ibhokisi; ndathi, ndamangaliswa yaye ndothuswa, ndafumanisa ukuba izele zizo zonke iintlobo nobukhulu bamatye anqabileyo, iidayimani, amatye axabisekileyo, neengqekembe zegolide nezesilivere zobungakanani bonke nexabiso lonke, zicwangciswe kakuhle ngobuhle kwiindawo zazo ezahlukileyo ebhokisini; yaye zicwangciswe ngolo hlobo zabonakalisa ukukhanya nobuqaqawuli obulinganiswa lilanga lodwa.”

> “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.

> “Ndacinga ukuba yayingengomsebenzi wam ukonwabela lo mbono umangalisayo ndedwa, nangona intliziyo yam yayizele luvuyo ngenxa yokubengezela, ubuhle, nexabiso lezinto ezazikuwo. Ngenxa yoko ndawubeka phezu kwetafile esembindini egumbini lam, ndaza ndathumela ilizwi lokuba bonke abanomnqweno banokuza babone owona mbono uzukileyo nowona uqaqambileyo wakha wabonwa ngumntu kobu bomi.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Abantu baqalisa ukungena, ekuqaleni bebembalwa ngenani, kodwa besanda de baba sisihlwele. Xa babeqala ukukhangela ngaphakathi ebhokisini, babemangaliswa baze bamemeze ngovuyo. Kodwa xa ababukeli babesanda, bonke baqalisa ukuphazamisa amatye anqabileyo, bewakhupha ebhokisini, bewachithachitha etafileni. Ndaqalisa ukucinga ukuba umnini wayeya kuphinda afune ibhokisi namatye anqabileyo ezandleni zam; yaye ukuba ndingawavumela ukuba achithachithwe, ndandingasayi kuphinda ndibe nako ukuwabuyisela ezindaweni zawo ebhokisini kwakhona njengangaphambili; ndaza ndeva ukuba ndandingasoze ndikwazi ukumelana nolo xanduva, kuba lwaluya kuba lukhulu kakhulu. Ndaza ke ndaqalisa ukubongoza abantu ukuba bangawaphathi, nokuba bangawakhuphi ebhokisini; kodwa okukhona ndandibabongoza, kokukhona babewachithachitha; yaye ngoku babebonakala bewachithachitha kulo lonke igumbi, emgangathweni naphezu kwayo yonke impahla eyayisegumbini.

> “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.

> “Emva koko ndabona ukuba phakathi kwamatye anqabileyo okwenene neengqekembe ezinyanisekileyo babesasaze isixa esingenakubalwa samatye anqabileyo omgunyathi neengqekembe zomgunyathi. Ndacaphuka kakhulu ngenxa yokuziphatha kwabo okusezantsi nokungabongi kwabo, ndaza ndabakhalimela ndabohlwaya ngenxa yoko; kodwa okukhona ndandibakhalimela, kokukhona babesasaza loo matye anqabileyo omgunyathi neengqekembe zobuxoki phakathi kwezokwenene.

> “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.

> “Ndandula ndacaphuka emphefumlweni wam wenyama, ndaza ndaqalisa ukusebenzisa amandla enyama ukubagxotha baphume egumbini; kodwa ndisagxotha omnye, kungene abathathu abangakumbi, beze nomdaka namacephe omthi nesanti nazo zonke iintlobo zenkunkuma, bada bazigubungela zonke izacholo zokwenene, iidayimani neengqekembe, de zonke zingabonakali emehlweni. Kananjalo bawukrazula-bakrazula umbhoxo wam, baza bawuchithachitha phakathi kwenkunkuma. Ndacinga ukuba akukho mntu uwuqaphelayo umvandedwa wam nokucaphuka kwam. Ndadimazeka ndaphelelwa lithemba ngokupheleleyo, ndaza ndahlala phantsi ndalila.

> “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.

> “Ndithe ndilila ndaza ndilusizi ngenxa yelahleko yam enkulu nembopheleleko yam, ndamkhumbula uThixo, ndaza ndathandaza ngokunyanisekileyo ukuba andithumelele uncedo. Ngoko nangoko ucango lwavuleka, kwangena indoda egumbini, baza abantu bonke baphuma kulo; yaza yona, inesixubho sothuli esandleni sayo, yavula iifestile, yaqalisa ukutshayela uthuli nenkunkuma egumbini.

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

> “Ndakhala kuye ukuba ayeke, kuba kwakukho amatye anqabileyo axabisekileyo athe saa phakathi kwenkunkuma.

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

> “Wandixelela ukuba ‘ndingoyiki,’ kuba wayeza ‘kubanyamekela.’”

> “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.

> “Emva koko, xa wayephulula uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, zonke zaphakama zaza zaphuma ngefestile njengelifu, yaye umoya wazithwala wazimka. Embindini waloo ngxokozelo ndawavala amehlo am umzuzwana; ndathi ndakuwavula, inkunkuma yayisele imkile yonke. Amatye anqabileyo okwenene, iidayimani, iingqekembe zegolide nezesilivere, zazithe saa ngobuninzi kulo lonke igumbi.

> “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.

> “Wandula ke wabeka etafileni ibhokisi, inkulu ngakumbi yaye intle ngakumbi kuneyangaphambili, waqokelela amatye anqabileyo, iidayimani, neengqekembe ngemiphakamo yezandla, waziphosa ebhokisini de akwabikho nanye isaseleyo, nangona ezinye zeedayimani zazingengako ngaphezu kwentloko yephini.”

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

> “Wandula ke wandibiza ukuba ‘ndize ndibone.’”

> “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.

> “Ndakhangela ngaphakathi ebhokisini, kodwa amehlo am athi qhwa ngenxa yombono lowo. Ayekhazimla ngokuphindwe kalishumi kunobuqaqawuli bawo bangaphambili. Ndacinga ukuba aye akhuhlelwa esantini ziinyawo zabo bantu bangendawo ababe bewachithachitha baza bawanyathela eluthulini. Ayelungelelaniswe kakuhle kakhulu ngaphakathi ebhokisini, elowo kwindawo yalo, kungekho mqondiso ubonakalayo wemizamo yaloo ndoda yawaphosayo ngaphakathi. Ndadanduluka ngenxa yovuyo olukhulu, yaye eso sandi sandivusa.” Early Writings, 81–83.

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

Siza kuqwalasela iphupha likaMiller kwinqaku elilandelayo.

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.

Oku kulandelayo sisingeniso sephupha lesibini likaWilliam Miller, esabhalwa nguJames White xa wayepapasha iphupha likaMiller kwi-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.

> “Iphupha elilandelayo lapapashwa kwi-Advent Herald, ngaphezu kweminyaka emibini eyadlulayo. Ngelo xesha ndabona ukuba lalicacisa ngokucacileyo amava ethu angaphambili oKuza kweSibini, nokuba uThixo walinika elo phupha ukuze kuzuze umhlambi osasazekileyo.

> “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.

> “Phakathi kwemiqondiso yokusondela okusondeleyo komhla omkhulu nowoyikekayo weNkosi, uThixo ubeke amaphupha. Bona uYoweli 2:28–31; IZenzo 2:17–20. Amaphupha anokuza ngeendlela ezintathu; okokuqala, ‘ngokobuninzi bemisebenzi.’ Bona INtshumayeli 5:3. Okwesibini, abo baphantsi komoya ongcolileyo nenkohliso kaSathana, banokuba namaphupha ngempembelelo yakhe. Bona Duteronomi 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Okwesithathu, uThixo ubesoloko efundisa, yaye usabafundisa abantu bakhe, ngakumbi okanye ngaphantsi, ngamaphupha, aza ngomsebenzi weengelosi noMoya oyiNgcwele. Abo bema ekukhanyeni okucacileyo kwenyaniso baya kwazi xa uThixo ebanika iphupha; yaye abo abayi kulukuhliswa, bangadukiswa ngamaphupha obuxoki.”

> “‘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.

> “‘Wathi yena, Yivani ngoku amazwi am; ukuba kukho umprofeti phakathi kwenu, mna Yehova ndiya kuzazisa kuye embonweni, ndize ndithethe naye ephupheni.’ Numeri 12:6. Watsho uYakobi, ‘Ingelosi kaYehova yathetha nam ephupheni.’ Genesis 31:2. ‘Waza uThixo weza kuLabhan umSiriya ephupheni ebusuku.’ Genesis 31:24. Fundani ngamaphupha kaYosefu, [Genesis 37:5–9], nize emva koko nifunde ibali elinomdla lokuzaliseka kwawo eYiputa. ‘EGibheyon uYehova wabonakala kuSolomon ephupheni ebusuku.’ 1 Kumkani 3:5. Umfanekiso omkhulu obaluleke kakhulu wesahluko sesibini sikaDaniyeli wanikelwa ephupheni, kwakunjalo nezilo ezine, njl. zesahluko sesixhenxe. Xa uHerode wayefuna ukumbulala uMsindisi oselusana, uYosefu walunyukiswa ephupheni ukuba abalekele eYiputa. Mateyu 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.

> “‘Kwaye kuya kuthi, ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama; oonyana benu neentombi zenu baya kuprofeta, namadodana enu aselula aya kubona imibono, namadoda enu amakhulu aya kuphupha amaphupha.’ IZenzo 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.

> “Isipho sesiprofeto, esiziswa ngamaphupha nemibono, apha siyimveliso yoMoya oyiNgcwele, yaye ngemihla yokugqibela simele ukubonakaliswa ngokwaneleyo ukuze sibe ngumqondiso. Sesinye sezipho zebandla levangeli.

> “‘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.

> “‘Wabapha abathile ukuba babe ngabapostile; abanye babe NGABAPROFETI; abanye babe ngabavangeli; abanye babe ngabalusi nabafundisi; ukuze abangcwele bagqityezelwe, ngenxa yomsebenzi wobulungiseleli, ngenxa yokwakhiwa komzimba kaKristu.’ Efese 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.

> “‘Kwaye uThixo ubeke abathile ecaweni, kuqala abapostile, okwesibini ABAPROFETI,’ njalo-njalo. 1 Korinte 12:28. ‘Musani ukuzidelela IZIPROFETO.’ 1 Tesalonika 5:20. Khangelani kananjalo kwiZenzo 13:1; 21:9; Roma 7:6; 1 Korinte 14:1, 24, 39. Abaprofeti okanye iziprofeto zezakwakha ibandla likaKristu; yaye akukho bungqina bunokuveliswa elizwini likaThixo bokuba zazimele ukupheliswa phambi kokuba kupheliswe abavangeli, abalusi nabafundisi. Kodwa utsho umchasi, ‘Kubekho imibono namaphupha obuxoki amaninzi kangangokuba andinakuba nentembelo kuyo nantoni na enjalo.’ Kuyinyaniso ukuba uSathana unokwakhe okokuxelisa. Wayehlala enabaprofeti bobuxoki, yaye ngokuqinisekileyo sinokubalindela ngoku kweli lixa lakhe lokugqibela lenkohliso noloyiso. Abo bazigatyayo izityhilelo ezinjalo zikhethekileyo ngenxa yokuba kukho okokuxelisa, banokuthi ngokufanayo bafaneleke ukuhamba inyathelo elingaphaya baze bakhanyele ukuba uThixo wakha wazityhila emntwini ngephupha okanye ngombono, kuba okokuxelisa kwakusoloko kukhona.”

> “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.

> “Amaphupha nemibono sisixhobo uThixo azityhile ngaso emntwini. Ngalo esi sixhobo wathetha kubaprofeti; ubeke isipho sobuprofeti phakathi kwezipho zebandla levangeli, waza wawabeka amaphupha nemibono phakathi kweminye imiqondiso ‘YEENTSUKU ZOKUGQIBELA.’ Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> “Injongo yam kula mazwi angentla ibikukususa izichaso ngendlela engokweZibhalo, nokulungiselela ingqondo yomfundi oko kulandelayo.” James White.

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