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# The Book of Daniel - Number Thirty-Six

Incwadi kaDaniyeli - Inombolo Yeshumi Nantathu Nesithupha

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

Uphawu Olungokwesiprofetho LukaNebukadinesari: Ukwembula Izimpawu Zomlando Zokunyathela Zendlela Yomnyakazo WamaMillerite nombono Ovaliwe woMfula i-Ulai

Author

Jeff Pippenger

Published

December 31, 2023

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

Isahluko sokuqala sikaDaniyeli simelela umlando wezingelosi zokuqala nezesibili kusukela ngo-11 Agasti 1840 kuze kube ngu-22 Okthoba 1844. Isahluko sesine sikaDaniyeli naso sikhuluma ngomlando wezingelosi zokuqala nezesibili kusukela ngo-723 BC kuze kube ngu-22 Okthoba 1844. Yebo, lokhu akunakwenzeka ukukubona ngaphandle kwendlela yemvula yakamuva ethi “umugqa phezu komugqa.”

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.

UNebukhadinezari, esahlukweni sesine, uwuphawu lwesiprofetho oluyinkimbinkimbi kakhulu. Kubalulekile ukuba sizikhumbuze ngalokho amele khona njengoba siqala ukucabangela ukwambulwa kombono woMfula i-Ulai emlandweni kaWilliam Miller. Iphupho lesibili likaNebukhadinezari, ngokungafani kakhulu nephupho lesibili likaWilliam Miller, lalimelela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, okuyintambo yesiprofetho eluka yonke incwadi kaDaniyeli ndawonye. Lapho uDaniyeli ehumusha iphupho likaNebukhadinezari lesahluko sesine, wamxwayisa ngesahlulelo esizayo, futhi ngokwenza kanjalo wamfanekisa umlayezo wengelosi yokuqala owafika emlandweni “ngesikhathi sokuphela” ngo-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.

Ngenkathi isahlulelo uNebukadinesari ayexwayiswe ngaso esasizokwehla sesifika, ukufika kwaso kwakuyisifaniso sango-Okthoba 22, 1844, lapho kwaqala khona ukwahlulela kophenyo. Esahlukweni sesine, kokubili umyalezo wesixwayiso owanikezwa nguDaniyeli, kanye nokufika kwesahlulelo esihlobene nalowo myalezo wesixwayiso, kwakumelwe yigama elithi “ihora”. “Ihora” lesahlulelo sikaNebukadinesari lalimelela “ihora” lesahlulelo sikaNkulunkulu emlayezweni wengelosi yokuqala. Futhi lalifuzisela “ihora” lomthetho weSonto, lapho kuqala khona isahlulelo sikaNkulunkulu sokugcina. Ingxenye kaDaniyeli isahluko sesine emele ukufika komlayezo wengelosi yokuqala ngo-1798, kanye nokufika kwengelosi yesithathu ngo-Okthoba 22, 1844, okufanekiswa yigama elithi “ihora,” bese iyaphindwa futhi yanwetshwa. Indlela yokuphinda bese kunwetshwa iyindlela yesiprofetho evela ngokuphindaphindiwe esiprofethweni, kodwa ikakhulukazi 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.

Lapho uNebukhadinezari esefikile “ehoreni” lokwahlulelwa, “izikhathi eziyisikhombisa,” okwakuyisahlulelo sakhe, zaqala, futhi njengenkosi yasenyakatho, wayesemele isahlulelo esafikiswa embusweni wasenyakatho wakwa-Israyeli ngo-723 BC. Wanikezwa inhliziyo yesilo, futhi isilo singumbuso esiprofethweni seBhayibheli, futhi kusukela ngo-723 BC kuze kube ngu-1798, wayemele izinhlobo ezimbili zobuqaba ezivame kakhulu ukuba yisihloko 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.

Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, ezimele iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, wayemele amandla encithakalo obuqaba; kwase kuthi futhi kwezinye izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, ezifuzisela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, wayemele amandla encithakalo obupapa. Inhliziyo yawo womabili la mandla encithakalo yayiyinto efanayo, ngokuba ubupapa buyilobu buqaba nje obugqoke isivumo sobuKristu.

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 kwezinsuku,” okuwuphawu oluboniswa kuDaniyeli isahluko seshumi nambili, olumele “isikhathi sokuphela” ngo-1798, umbuso wakhe wabuyiselwa kuye. Ubufakazi bukaDaniyeli 4, kanye noMoya Wesiprofetho, bukhomba ukuthi lapho umbuso wakhe ubuyiselwa kuye “ekupheleni kwezinsuku,” wayesengumuntu ophendukile. Khona-ke uba uphawu lwesiprofetho lwamaqiniso amane abalulekile. Uba yisixhumanisi sesiprofetho phakathi kwamandla kadrako wobuqaba, ayewamele engxenyeni yokuqala “yezikhathi” zakhe eziyisikhombisa, kanye namandla esilo, ayewamele engxenyeni yokugcina “yezikhathi” zakhe eziyisikhombisa. Njengophawu lwala mandla amabili, emi njengombuso obuyiselwe ngo-1798, khona-ke umele amandla esithathu achithayo (umprofethi wamanga), ayeyobusa iminyaka engamashumi ayisikhombisa engokomfanekiso, ngesikhathi isifebe saseTire sasikhohliwe. Njengenkosi yaseBabiloni, uNebukadinesari umele isixhumanisi sesiprofetho phakathi kwamandla amathathu ayeyoba yiBabiloni lesimanje ezinsukwini zokugcina, elese liholela umhlaba e-Armagedoni.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism 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.

Waphinde futhi wamelela ukuzalwa kwe-United States njengesilo sasemhlabeni, esaqala ngo-1798 sinjengewundlu, sifanekiselwa yisipiliyoni sakhe sokuphenduka. Ngesikhathi esifanayo wayezomela izimpondo ezimbili ezaziphezu kwesilo sasemhlabeni, okungukuthi iRiphabhulikhi nobuProthestani, zimelela amandla e-United States, okuyikho okwayivumela ukuba ibe yisizwe esithandwa kakhulu emhlabeni. Nokho ekugcineni kweminyaka engamashumi ayisikhombisa engokomfanekiso, lezo zimpondo ezimbili zaziyobe sezimelelwa njengeRiphabhulikhi ehlubukile nobuProthestani obuhlubukile, zombili izimpondo zahlukaniswe zaba yizigaba ezimbili. Uphondo lweRiphabhulikhi lwaluyokuba neqembu leDemocratic elazidelela obala izimiso ezingcwele zoMthethosisekelo, kanye neqembu leRepublican elalizisho ukuthi lingabavikeli nabamela uMthethosisekelo, kodwa empeleni liphika izimiso ezingcwele zoMthethosisekelo, kuyilapho likhetha amasiko nemikhuba ukuba kudlule izimiso ezingaphakathi kwalowo mbhalo ongcwele.

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 maqembu amabili afanekiselwa ngabaSadusi nabaFarisi ngesikhathi sikaKristu. Umoya wabaSadusi nabaFarisi wawuyakubonakaliswa futhi ophondweni lobuProthestani obuhlubukayo, elinye iqembu lisekela ukukhonza ngeSonto kanti elinye lisekela ukukhonza ngeSabatha. Isimo sikaNebukadinesari esaguqulwa “ekupheleni kwezinsuku,” ngo-1798, sifanekisela ngokufanele i-United States, kanye nezimpondo zombili zesilo somhlaba. Zonke lezi zimpawu ezintathu—isilo somhlaba nezimpondo zaso ezimbili—zazimiselwe ukuguquka zisuke ewundlini zibe udrako.

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.

UNebukadinesari, ekupheleni “kwezikhathi” zakhe eziyisikhombisa, wayemele isixhumanisi esakhomba umbuso wakhe ongokoqobo waseBhabhiloni njengophawu lweBhabhiloni lesimanje ezinsukwini zokugcina, elakhiwe udrako, isilo, nomprofethi wamanga. Wayemele futhi izinhlangano ezintathu zesiprofetho ezimelelwa yisilo somhlaba esinezimpondo ezimbili, esiguquka sisuka ewundlwini sibe udrako phakathi neminyaka engamashumi ayisikhombisa engokomfanekiso lapho isifebe saseThire sikhohlakala khona. Kuyajula ukuthi umbuso wakhe ongokoqobo yiwona impela umbuso ofanekisela umbuso obusa iminyaka engamashumi ayisikhombisa engokomfanekiso.

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?”

Uphawu lukaNebukhadinezari lwesahluko sesine kumele lubekwe phezu kwesahluko sokuqala. Lapho lokho kusetshenziswa, luhlanganisa izimpawu zomlando wobuMillerite, futhi luqinisekisa amaqiniso amaningana ombono woMfula i-Ulai avulwa ngaleso sikhathi. Isisekelo nentsika emaphakathi yomnyakazo wobuMillerite kwakungumbuzo nempendulo kaDaniyeli isahluko sesishiyagalombili, amavesi eshumi nantathu neshumi nane. Umbuzo wawuthi, “Kuyakuba isikhathi esingakanani umbono omayelana nomhlatshelo wansuku zonke, nokona okuletha incithakalo, ukuze kokubili indawo engcwele nebandla kunikelwe ukuba kunyathelwe phansi?”

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?”

Phakathi kwamakhulu, uma kungenjalo phakathi kwezinkulungwane, zamagama angeziwe eBhayibhelini, yigama elingeziwe kuphela elithi “umhlatshelo” ukuphefumulelwa okukhombe ngokusobala ukuthi alingelona elombhalo. Lapho lelo gama lisuswa ngendlela efanele, kukhomba ngokucacile ukuthi “okwemihla ngemihla nesiphambeko” kungamandla amabili ahlukene achithayo. USista White ukhomba ngokucacile ukuthi igama elithi “umhlatshelo” lanezelwa ukuhlakanipha kwabantu futhi alisebenzi embhalweni, futhi kuleso siqephu esifanayo uphinde akhombe ukuthi amaMillerite ayenembile ekuchazeni “okwemihla ngemihla” njengobuhedeni. Amagama ohlelo lolimi aqukethwe embuzweni wevesi leshumi nantathu akhonjwa ngokucophelela nguKristu ngemibhalo kaSista White, futhi lapho ebuswa yimibhalo kanye nemiyalelo eyengeziwe ephefumulelwe, umbuzo uthi, “Kuyoze kube nini umbono mayelana namandla amabili achithayo obuhetheni nobupapa, ayeyakunyathela phansi kokubili ingcwele nabantu bakaNkulunkulu?”

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.

Ngakho-ke, lapho uNebukadinesari ebekwa “esikhathini sokuphela,” ngo-1798, umele umuntu ophendukile, ngakho-ke umele “abahlakaniphileyo” ababeyoqonda insika emaphakathi nesisekelo sobu-Adventisti. Ukuphenduka kwakhe kukhomba “abahlakaniphileyo” abaqonda “ukwanda kolwazi” okwakwambulwa ngaleso sikhathi, kodwa ukufanekisa kwakhe uqobo ngokwesiprofetho kuchaza ngokuqondile umlando oyisihloko sombuzo othi, “uyakuba yisikhathi esingakanani umbono wamandla achithayo obuqaba nobupapa obuyakunyathela abantu bakaNkulunkulu (ibutho), nendlu engcwele kaNkulunkulu?” Njengophawu “lwentombi ehlakaniphileyo” eqonda “ukwanda kolwazi,” umele uWilliam Miller, ngoba uMiller unguphawu lwalabo ababengab “abahlakaniphileyo” emlandweni owaqala “esikhathini sokuphela,” ngo-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.

UNebukadinesari uwuphawu lwendlela lwesikhathi “sokuphela,” futhi lapho lubekwa phezu kwesahluko sokuqala, futhi umelela ukufika kwengelosi yokuqala ngaleso sikhathi, ngoba esahlukweni sesine, “ihora” uDaniyeli anika ngalo uNebukadinesari umlayezo wesixwayiso, liphawula isikhathi lapho ingelosi yokuqala yafika khona, futhi lokho kwakungu-1798. “Ihora” lapho ukwahlulelwa kukaNebukadinesari kwafika khona, lamelela “ihora” lokuqala kokwahlulela kukaNkulunkulu kophenyo ngo-Okthoba 22, 1844. Izimpawu zendlela ezivezwa wuphawu lukaNebukadinesari esahlukweni sesine, zingu-723 BC, 538, 1798 (isikhathi sokuphela) kanye no-Okthoba 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.

Izimpawu zomlando wamaMillerite kuDaniyeli isahluko sokuqala ziqala ngoJehoyakimi, oyisibonakaliso sokwembeswa amandla kombiko wokuqala owawusufikile “esikhathini sokuphela,” ngo-1798. Ukwembeswa amandla kombiko wokuqala, okumelelwa nguJehoyakimi, kuphawula u-11 Agasti 1840. Ukunqotshwa kukaJehoyakimi kuqala iminyaka engamashumi ayisikhombisa yokubusa kweBhabhiloni, ephela ngomthetho kaKoresi. Isahluko sokuqala sikaDaniyeli siveza inqubo yokuvivinywa enezinyathelo ezintathu, emelwe njengovivinyo lokudla, lulandelwe uvivinyo olubonakalayo olufinyelela esiphethweni ngovivinyo olungumhlola wokugcina. Lezo zivivinyo ezintathu zimelela u-11 Agasti 1840, lapho ingelosi enamandla, eyayingeyena omunye ngaphandle kukaJesu Kristu, yehla ivela ezulwini iphethe incwadi encane abantu bakaNkulunkulu ababe sebefanele ukuyi “dla”, njengoba nje uDaniyeli kanye nabathathu abathembekileyo bakhetha ukudla ukudla kwemidumba kunokudla kweBhabhiloni.

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.

Isivivinyo sesibili saleyo nqubo samela ukubonakaliswa kokwenqaba kwamabandla amaProthestani umyalezo kaMiller (umyalezo wengelosi yokuqala), lapho-ke sekubonakala umehluko phakathi kwenhlangano yamaMillerite namabandla amaProthestani aqala ngaleso sikhathi indima yawo yesiprofetho njengeProthestani ehlubukile. Umehluko phakathi kwalezo zigaba ezimbili wawucace kakhulu njengokubonakala kwenyama kaDaniyeli nabangane bakhe abathathu inobuhle obukhulu futhi ikhuluphele kakhulu ngenxa yokudla ukudla kwasezulwini, esikhundleni sokudla kwaseBabiloni. Lowo mehluko waphawuleka ekupheleni konyaka webhayibheli ka-1843 (April 19, 1844), lapho kufika isikhathi sokulibala somfanekiso wezintombi eziyishumi.

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.

Isivivinyo sesithathu, esasiyisivivinyo sokugcina nesinqumayo, simelela u-Okthoba 22, 1844 lapho, emva kweminyaka emithathu, “ihora” lafika lapho uNebukadinesari ngokwakhe ahlulela khona futhi wamemezela uDaniyeli kanye nalaba abathathu abavelele ukuthi babengcono “kashumi” kunabahlakaniphileyo baseBabiloni. Ukubeka uDaniyeli isahluko sesine phezu kwesahluko sokuqala kuveza izimpawu zendlela zomlando wamaMillerite eziqala “ngesikhathi sokuphela” ngo-1798; ukunikwa amandla kwesigijimi sengwezi yokuqala ngo-Agasti 11, 1840; ukudumala kokuqala ngo-Ephreli 19, 1844; kanye nokudumala okukhulu kwango-Okthoba 22, 1844.

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

Ngaphandle kokukhomba izimpawu zomlando ezithile zomlando wamaMillerite, lezi zahluko ezimbili, lapho zihlanganiswa “umugqa phezu komugqa,” ziveza umlayezo wengelosi yokuqala, zikhombe imibuso emibili echithayo eyisihloko semfundiso eyisisekelo yezinsuku eziyizinkulungwane ezimbili namakhulu amathathu, kanye nenqubo yokuvivinya yezinyathelo ezintathu kaDaniyeli ishumi nambili ehlala yenzeka lapho incwadi kaDaniyeli isivulwa.

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.

Baphinde babona futhi ukuthi uNebukhadinezari, njengophawu lwabahlakaniphileyo ngo-1798, ehambisana nephupho lakhe lesibili esahlukweni sesine, umelela uWilliam Miller, owayekuhleleke ukuba ukunyakaza kwakhe kube uphondo lweqiniso lwamaProthestani. Umsebenzi kaWilliam Miller, omelela amaqiniso ayisisekelo obu-Adventisti, umelelwe phezu kwamatafula amabili kaHabakuki, futhi uNkulunkulu waqondisa ekwenziweni kwawo womabili lawo matafula angcwele.

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.

Kwakukhona amaqiniso amaningana esiprofetho uMiller angawabonanga ngokunembile, ngoba indawo ayemi kuyo emlandweni wesiprofetho yamenqabela ukuba aqaphele ukuthi kukhona amandla amathathu enza incithakalo; kungesiwo kuphela ubuqaba (udrako), ubuPapa (isilo), kodwa futhi nobuProthestani obuhlubukile (umprofethi wamanga). Ngokuhlinzeka kukaNkulunkulu, lezo ziqondisiso zesiprofetho zikaMiller, ezazilinganiselwe yindawo yakhe emlandweni, azizange zimelelwe phezu kwamatafula amabili angcwele kaHabakuki.

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.

Iphupho lesibili likaNebukadinesari esahlukweni sesine sikaDaniyeli limelela iphupho lesibili likaWilliam Miller. Womabili la maphupho akhuluma “ngezikhathi eziyisikhombisa,” futhi iphupho likaMiller lichaza ukwenqatshwa komsebenzi wakhe okwaqala ngo-1863, kwase kukhula kwaze kwaba seMidnight Cry. Womabili la maphupho aphetha ngombuso obuyiselwe emva kwesikhathi sokuhlakazeka. Ngenxa yalesi sizathu, sizocabangela iphupho lesibili likaMiller, ngaphambi kokuba sicabange ngokuqondile ngombono womfula i-Ulai owavulwa uphawu ngo-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.

> “Ngaphupha ukuthi uNkulunkulu, ngesandla esingabonwayo, wangithumela ibhokisi elincane elakhiwe ngobuciko obumangalisayo, elalingaba ngamayintshi ayishumi ubude, kanti ububanzi balo buyisikwele esingamayintshi ayisithupha, lenziwe ngomthi omnyama we-ebony nangamapharele afakwe ngobuciko obumangalisayo. Kulelo bhokisi kwakunamathiselwe ukhiye. Ngashesha ngawuthatha lowo khiye, ngalivula ibhokisi; kwathi, ngokumangala nokwethuka kwami, ngathola ligcwele zonke izinhlobo nobukhulu bobucwebe, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zazo zonke izilinganiso namanani, kuhlelwe kahle ngobuhle ezindaweni zazo ezehlukene ebhokisini; futhi njengoba kwakuhleliwe kanjalo, kwakukhanyisa ukukhanya nenkazimulo okwakulinganiswa nelanga kuphela.

> “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.

> “Ngacabanga ukuthi kwakungesona isibopho sami ukujabulela ngedwa lo mbono omangalisayo, nakuba inhliziyo yami yayijabule kakhulu ngenxa yokukhazimula, ubuhle, nenani lalokho okwakukuwo. Ngakho-ke ngawubeka etafuleni eliphakathi ekamelweni lami, ngase ngimemezela ukuthi bonke ababenesifiso bangafika babone umbono okhazimula kakhulu futhi omuhle kunayo yonke eyake yabonwa ngumuntu kulokhu kuphila.

> “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 baqala ukungena, ekuqaleni bebebalwa, kodwa banda baze baba yisixuku. Lapho beqala ukubheka ebhokisini, babemangala bamemeze ngenjabulo. Kodwa lapho ababukeli sebandile, wonke umuntu waqala ukuphatha kabi amagugu, ewakhipha ebhokisini futhi ewasakazela phezu kwetafula. Ngaqala ukucabanga ukuthi umnikazi wayeyakufuna kimi futhi ibhokisi kanye namagugu futhi; nokuthi uma ngivumela ukuba asakazeke, ngangingasoze ngakwazi ukuwabuyisela ezindaweni zawo ebhokisini njengakuqala; futhi ngezwa ukuthi ngangingasoze ngakwazi ukubhekana nalokho kuphenduleka, ngoba kwakuyoba kukhulu kakhulu. Ngase ngiqala ukunxusa abantu ukuba bangawathinti, noma ukuwakhipha ebhokisini; kodwa lapho ngiya nginxusa kakhulu, yilapho baya ngokuya bewahlakaza ngokwengeziwe; manje basebebonakala bewahlakaza kulo lonke igumbi, phansi naphezu kwayo yonke impahla yasekamelweni.

> “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.

> “Ngase ngibona ukuthi phakathi kwamagugu eqiniso nezinhlamvu zemali zangempela ababekuhlakazile, base behlakaze nenani elingenakubalwa lamagugu omgunyathi nezimali zomgunyathi. Ngathukuthela kakhulu ngenxa yokuziphatha kwabo okuyisisekelo nokungabongi kwabo, ngabakhuza ngabadelela ngenxa yalokho; kodwa lapho ngibakhuza kakhulu, yilapho behlakaza kakhulu amagugu omgunyathi nezimali ezingamanga phakathi kweziqiniso.”

> “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.

> “Ngase ngiyacasuka emphefumulweni wami wenyama, ngaqala ukusebenzisa amandla enyama ukubaxosha baphume ekamelweni; kodwa kwathi ngisaxosha oyedwa, kwangena abathathu abanye baletha ukungcola nezinkuni ezicebile nesihlabathi nazo zonke izinhlobo zemfucumfucu, kwaze kwaba yilapho bemboza yonke amagugu eqiniso, amadayimane, nezinhlamvu zemali, konke kwase kusithekile emehlweni. Babuye badabula isiqoqo sami baba yizicucu, basihlakaza phakathi kwemfucumfucu. Ngacabanga ukuthi akekho umuntu owayenaka usizi lwami noma intukuthelo yami. Ngadangala ngokuphelele, ngaphelelwa yithemba nenhliziyo, ngahlala phansi ngakhala.

> “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.

> “Ngesikhathi ngisakhala kanjalo futhi ngililela ukulahlekelwa kwami okukhulu nomthwalo wokulandisa, ngakhumbula uNkulunkulu, ngase ngithandaza ngobuqotho ukuba angithumele usizo. Masinyane umnyango wavuleka, kwangena indoda ekamelweni, abantu bonke baphuma kulo; yona-ke, iphethe ibhulashi lothuli ngesandla sayo, yavula amafasitela, yaqala ukukhuhla uthuli nemfucumfucu ikukhiphe ekamelweni.

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

> “Ngamncenga ukuba ayeke, ngoba kwakukhona amanye amagugu ayigugu esakazeke phakathi kwemfucumfucu.

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

> “Wangitshela ukuba ‘ngingesabi,’ ngoba wayezo ‘banakekela.’”

> “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.

> “Khona-ke, ngesikhathi eshanela uthuli nendle, namatshe ayigugu angamanga nezinhlamvu zemali zomgunyathi, konke kwaphakama kwaphuma ngefasitela njengefu, kwase kuthwalwa umoya kwanyamalala. Esiphithiphithini ngavala amehlo ami umzuzwana; kwathi sengiwavula, konke ukungcola kwase kunyamalale. Amatshe ayigugu angempela, amadayimane, nezinhlamvu zemali zegolide nezesiliva, kwakulele kusakazeke ngobuningi 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.

> “Wabe esebeka phezu kwetafula ibhokisi, elalikhulu kakhulu futhi lihle kakhulu kunelakuqala, waqoqa ndawonye amagugu, amadayimane, nezinhlamvu zemali, ngezandla ezigcwele, wakuphonsa ebhokisini, kwaze kwangasala nesisodwa, nakuba amanye amadayimane ayengemakhulu kunenhloko yenaliti.”

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

> “Wabe esengibiza ukuba ‘ngize ngibone.’”

> “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.

> “Ngabheka ebhokisini, kodwa amehlo ami aphuphuthekiswa yilokho engakubona. Ayekhanya ngokuphindwe kayishumi kunenkazimulo yawo yangaphambili. Ngacabanga ukuthi ayehlanzwe esihlabathini yizinyawo zalabo bantu ababi ababewahlakazile futhi bawanyathela othulini. Ayebekwe ngokuhlelekile nokuhle ebhokisini, ngalinye lisendaweni yalo, kungekho zimpawu ezibonakalayo zomzamo womuntu owawaphonsa phakathi. Ngamemeza ngenjabulo enkulu, futhi lokho kumemeza kwangivusa.” Early Writings, 81–83.

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

Sizobhekana nephupho likaMiller esihlokweni esilandelayo.

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

Okulandelayo kuyisingeniso sephupho lesibili likaWilliam Miller, esabhalwa nguJames White lapho enyathelisa iphupho likaMiller ku-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.

> “Iphupho elilandelayo lashicilelwa kuyi-Advent Herald eminyakeni engaphezu kwemibili edlule. Ngaleso sikhathi ngabona ukuthi laliveza ngokucacile isipiliyoni sethu esedlule se-Second Advent, nokuthi uNkulunkulu wanikela leli phupho ukuze kuzuze umhlambi ohlakazekile.

> “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 kwezibonakaliso zokusondela okuseduze kosuku olukhulu nolwesabekayo lweNkosi, uNkulunkulu ubeke amaphupho. Bheka uJoweli 2:28–31; Izenzo 2:17–20. Amaphupho angeza ngezindlela ezintathu; okokuqala, ‘ngobuningi bemisebenzi.’ Bheka uMshumayeli 5:3. Okwesibili, labo abangaphansi komoya omubi nokukhohlisa kukaSathane bangaba namaphupho ngethonya lakhe. Bheka uDuteronomi 8:1–5; uJeremiya 23:25–28; 27:9; 29:8; uZakariya 10:2; uJuda 8. Okwesithathu, uNkulunkulu ubelokhu efundisa, futhi usafundisa abantu bakhe, kakhulu noma kancane, ngamaphupho, afika ngokusebenza kwezingelosi nangoMoya oNgcwele. Labo abemi ekukhanyeni okucacileyo kweqiniso bayokwazi lapho uNkulunkulu ebapha iphupho; futhi abanjalo abayikukhohliswa noma badukiswe ngamaphupho amanga.”

> “‘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.

> “‘Wasesethi, Yizwani manje amazwi ami; uma kukhona umprofethi phakathi kwenu, mina Jehova ngiyakuziveza kuye embonweni, ngikhulume kuye ngephupho.’ Numeri 12:6. UJakobe wathi, ‘Ingelosi kaJehova yakhuluma kimi ngephupho.’ Genesise 31:2. ‘UNkulunkulu wafika kuLabani umSiriya ngephupho ebusuku.’ Genesise 31:24. Fundani amaphupho kaJosefa, [Genesise 37:5–9], bese nendaba ethakazelisayo yokugcwaliseka kwawo eGibhithe. ‘EGibeyoni uJehova wabonakala kuSolomoni ngephupho ebusuku.’ 1 AmaKhosi 3:5. Umfanekiso omkhulu obaluleke kakhulu wesahluko sesibili sikaDaniyeli wanikezwa ngephupho, kanjalo nezilo ezine, nokunye, zesahluko sesikhombisa. Lapho uHerode efuna ukubhubhisa uMsindisi oselusana, uJosefa waxwayiswa ngephupho ukuba abalekele eGibhithe. Mathewu 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.

> “‘Kuyakuthi ngezinsuku ZOKUGCINA, usho uNkulunkulu, ngiyakuthulula uMoya wami phezu kwayo yonke inyama: amadodana enu namadodakazi enu ayakuprofetha, izinsizwa zenu ziyakubona imibono, namaxhegu enu ayakuphupha amaphupho.’ 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 sokuprofetha, ngamaphupho nangemibono, lapha siyisithelo sikaMoya oNgcwele, futhi ezinsukwini zokugcina siyakubonakaliswa ngokwanele ukuba sibe yisibonakaliso. Singesinye 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.

> “‘Wase enika abanye ukuba babe ngabaphostoli; nabanye babe NGABAPROFETHI; nabanye babe ngabavangeli; nabanye babe ngabefundisi nabafundisi; ukuze abangcwele bapheleliswe, ukuze kwenziwe umsebenzi wenkonzo, ukuze kwakhiwe umzimba kaKristu.’ Efesu 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.

> “‘UNkulunkulu ubekile abathile ebandleni, kuqala abaphostoli, ngokwesibili ABAPROFETHI,’ njalonjalo. 1 Korinte 12:28. ‘Ningakudeleli UKUPROFETHA.’ 1 Thesalonika 5:20. Bheka futhi Izenzo 13:1; 21:9; Roma 7:6; 1 Korinte 14:1, 24, 39. Abaprofethi noma ukuprofetha kungokwakwakhiwa kwebandla likaKristu; futhi abukho ubufakazi obungavezwa eZwini likaNkulunkulu bokuthi kwakumelwe kuphele ngaphambi kokuba kuphele abavangeli, abelusi nabafundisi. Kodwa ophikisayo uthi, ‘Sekube nemibono namaphupho amanga amaningi kangangokuthi anginakuba nokwethemba kunoma yini yalolo hlobo.’ Kuyiqiniso ukuthi uSathane unokwakhe okungumgunyathi. Wayehlale enabaprofethi bamanga, futhi impela singabalindela manje kuleli hora lakhe lokugcina lenkohliso nokunqoba. Labo abalahla izambulo ezinjalo ezikhethekile ngenxa yokuthi kukhona okungumgunyathi, bangahamba ngokufanele kancane baqhubekele phambili baphike ukuthi uNkulunkulu wake waziveza kumuntu ngephupho noma ngombono, ngokuba okungumgunyathi kwakuhlale 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.

> “Amaphupho nemibono kuyindlela uNkulunkulu aziveze ngayo kumuntu. Ngale ndlela wakhuluma kubaprofethi; ubeke isipho sokuprofetha phakathi kwezipho zebandla levangeli, futhi ubale amaphupho nemibono kanye nezinye izibonakaliso ‘ZEZINSUKU ZOKUGCINA.’ 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.

> “Inhloso yami kulokhu okushiwo ngenhla ibe ngukususa ukuphikisa ngendlela engokombhalo, nokulungiselela ingqondo yomfundi kulokhu okulandelayo.” James White.

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