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# The Book of Daniel - Number Thirty-Nine

Incwadi kaDaniyeli - Inombolo Engamashumi Amathathu Nesishiyagalolunye

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

Ukwembulwa Kwendwangu Yesiprofetho: Iphupho LikaWilliam Miller kanye Nokubuyiselwa Kwamaqiniso Ayisisekelo Ezinsukwini Zokugcina

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Jeff Pippenger

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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.

Sicabangela ukusetshenziswa okungokwesiprofetho kwephupho likaWilliam Miller ezinsukwini zokugcina, okuyizona lapho zonke iziprofetho zithola khona ukugcwaliseka kwazo okuphelele. Iphupho likaMiller libonakalisa ukutholakala, ukumiswa, ukwenqatshwa, ukungcwatshwa nokubuyiselwa kwamaqiniso ayisisekelo obu-Adventist aqoqwa ngenkonzo kaMiller. Lawo maqiniso ayisisekelo ayemele amaqiniso avulwa uphawu ngo-1798. Lawo maqiniso amelwe ngumbono woMfula i-Ulai. Iphupho likaMiller, njengoba lilotshiwe encwadini ethi Early Writings, laliyiphupho lakhe lesibili, futhi lelo phupho lase liyisifanekiselo esandulelwa yiphupho lesibili likaNebukadinesari, njengoba noMiller ngokwakhe wayeyisifanekiselo esandulelwa nguNebukadinesari.

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.

Izihloko ezedlule zibonisile ukuthi isiphetho sempilo kaNebukadinesari “yezikhathi eziyisikhombisa” ephila nenhliziyo yesilwane, saphela ngokomfanekiso ngo-1798. Umbuso wakhe wase ubuyiselwa kuye, futhi okokuqala ngqa, uNebukadinesari wamela umuntu oguquke ngokuphelele. Ngokwesikhathi “sokuphela,” ngo-1798, wamela “abahlakaniphileyo.” Siphinde sabonisa nokuthi, njengenkosi yokuqala yaseBabiloni, ukwahlulelwa kukaNebukadinesari “kwezikhathi eziyisikhombisa,” kwakungumfanekiso wokwahlulelwa kukaBelishasari kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili (mene, mene, tekel, upharsin), owayeyinkosi yokugcina yaseBabiloni.

> “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.

> “Embusini wokugcina waseBabiloni, njengasekuqaleni kwayo ngomfanekiso, kwafika isigwebo soMlindi wobuNkulunkulu: ‘O nkosi, … kukhulunyiwe kuwe; Umbuso ususukile kuwe.’ Daniyeli 4:31.” Abaprofethi naMakhosi, 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.

USista White wabiza uBhelishasari, ngehora lokwahlulelwa kwakhe, ngokuthi “inkosi eyisiwula.” Esiphethweni sehora lokwahlulelwa likaNebukadinesari, umele “inkosi ehlakaniphileyo,” ngokuba wazuza ekwahlulelweni “kwezikhathi eziyisikhombisa,” kanti uBhelishasari, nakuba wayelazi lelo mlando, wenqaba ukuzuza kulo.

> “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.

> “Kodwa uthando lukaBelshezari lokuzithokozisa nokuzidumisa lwasula izifundo ayengafanele neze ukuba azikhohlwe; futhi wenza izono ezifana nalezo ezaletha izahlulelo ezivelele phezu kukaNebukhadinesari. Wachitha amathuba ayewanikwe ngomusa, enganaki ukusebenzisa amathuba ayeseduze kwakhe ukuze azijwayeze iqiniso. ‘Kumelwe ngenzeni ukuze ngisindiswe?’ kwakuwumbuzo lowo inkosi enkulu kodwa eyisiwula eyawedlula ngokunganaki.” Bible Echo, April 25, 1898.

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

UNebukadinesari uwuphawu “lwabahlakaniphileyo” ngo-1798, abaqonda ukwanda kolwazi ngesikhathi sokuphela.

> “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.

> “Ukuziqhenya kwakhe akukaze kusuke kahle ezindebeni zakhe, kwathi izwi elivela eZulwini lamtshela ukuthi isikhathi sokwahlulela esimisiwe nguNkulunkulu sase sifinyelele. Ngaso leso sikhathi ingqondo yakhe yasuswa kuye, waba njengenyamazane. Iminyaka eyisikhombisa wahlaliswa kuleso simo sokwehliswa. Ekupheleni kwaleso sikhathi ingqondo yakhe yabuyiselwa kuye; kwathi lapho ephakamisela amehlo akhe phezulu ngokuzithoba kuNkulunkulu omkhulu waseZulwini, waqaphela isandla sobuNkulunkulu kulokhu kulaywa, wabuye wabuyiselwa esihlalweni sakhe sobukhosi.

> “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.

> “Esimemezelweni somphakathi, iNkosi uNebukadinesari yavuma icala layo, kanye nesihawu esikhulu sikaNkulunkulu ekubuyiselweni kwayo. Lesi kwaba isenzo sokugcina sokuphila kwayo njengoba silotshiwe eMlandweni oNgcwele.” Review and Herald, February 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.

Ekupheleni “kwezikhathi eziyisikhombisa” zikaNebukhadinezari, wenza isimemezelo esidlangalaleni, esasifaka nokuvuma obala. UMiller, njengoNebukhadinezari, umele “abahlakaniphileyo” ngo-1798, abaqonda ukwanda kolwazi ngesikhathi sokuphela. Bobabili baba namaphupho amabili, futhi womabili amaphupho abo esibili, ngokomfanekiso, akhomba “izikhathi eziyisikhombisa.” “Izikhathi eziyisikhombisa” sezikhonjisiwe ezihlokweni ezedlule njengokuphawula iphuzu lenguquko.

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.

Ngo-1798, uNebukadinesari uphawula uguquko esuka esimweni sakhe sokuzigqaja, aye esimweni sabahlakaniphileyo. Lokhu kwakuhlanganisa ukuvuma kwakhe obala. U-1798 futhi wawuyiphuzu lenguquko phakathi kombuso wesihlanu nowesithupha wesiprofetho seBhayibheli. Waphinde waphawula ukufika kwengelosi yokuqala, ngaleyo ndlela uphawula isikhathi esisha sokwabiwa, ngoba isixwayiso sokwahlulela okuzayo sasingeke senzeke kuze kube yilapho umbuso wesihlanu wesiprofetho seBhayibheli usuthole inxeba lawo elibulalayo.

> “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.

> “Umyalezo uqobo ukhanyisa mayelana nesikhathi lapho le nhlangano izokwenzeka khona. Kuthiwa uyingxenye ‘yevangeli laphakade;’ futhi umemezela ukuvulwa kokwahlulela. Umyalezo wensindiso ushumayelwe kuzo zonke izinkathi; kodwa lo myalezo uyingxenye yevangeli eyayingamenyezelwa kuphela ezinsukwini zokugcina, ngokuba kungaleso sikhathi kuphela lapho kwakuyoba yiqiniso khona ukuthi ihora lokwahlulela lase lifikile. Iziprofetho ziveza ukulandelana kwezehlakalo okuholela ekuvulweni kokwahlulela. Lokhu kuyiqiniso ikakhulukazi ngencwadi kaDaniyeli. Kodwa leyo ngxenye yesiprofetho sakhe eyayiphathelene nezinsuku zokugcina, uDaniyeli wayalelwa ukuba ayivale futhi ayinamathisele uphawu ‘kuze kube yisikhathi sokuphela.’ Kuze kube yilapho sifinyelela kuleso sikhathi, kwakungeke kumenyezelwe umyalezo omayelana nokwahlulela, osekelwe ekugcwalisekeni kwalezi ziprofetho. Kodwa ngesikhathi sokuphela, kusho umprofethi, ‘abaningi bayakugijima baye laphaya nalapha, nolwazi luyakwanda.’ Daniyeli 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.

> “Umphostoli uPawulu waxwayisa ibandla ukuba lingakulindeli ukufika kukaKristu ezinsukwini zakhe. Uthi: ‘Lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, futhi kwambulwe lowo muntu wesono.’ 2 Thesalonika 2:3. Kuze kube ngemva kokuhlubuka okukhulu, nangemva kwesikhathi eside sokubusa ‘komuntu wesono,’ yilapho kuphela singabheka ukufika kweNkosi yethu. ‘Umuntu wesono,’ obizwa futhi ngokuthi ‘imfihlakalo yokungalungi,’ ‘indodana yokubhubha,’ kanye ‘nalowo omubi,’ umele upapa, okwakufanele, njengokubikezelwa yisiprofetho, alondoloze ubukhosi bawo iminyaka eyi-1260. Leso sikhathi saphela ngo-1798. Ukufika kukaKristu kwakungeke kwenzeke ngaphambi kwaleso sikhathi. UPawulu uqondisa lesi sixwayiso sakhe kuso sonke isikhathi sobuKristu kuze kube unyaka ka-1798. Kungapha kwalelo sikhathi lapho umyalezo wokubuya kwesibili kukaKristu kufanele ushumayelwe khona.”

> “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.

> “Awukho umlayezo onjalo owake wanikezwa ezikhathini ezedlule. UPawulu, njengoba sesibonile, akazange awushumayele; waqondisa abafowabo ekusaseni ngaleso sikhathi elalikude kakhulu mayelana nokufika kweNkosi. Abaguquli benkolo abazange bawumemezele. UMartin Luther wabeka ukwahlulela cishe eminyakeni engamakhulu amathathu esikhathini esizayo kusukela osukwini lwakhe. Kodwa kusukela ngo-1798 incwadi kaDaniyeli iye yavulwa uphawu, ulwazi lweziprofetho lwandile, futhi abaningi bamemezele umlayezo onesizotha wokwahlulela oseduze.” 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.

Ngo-1798, kwafika inkathi entsha yomsebenzi wensindiso, futhi leyo nkathi entsha yanikeza isixwayiso ngenye inkathi eyayizoqala ngo-1844. Kulolo shintsho lwenkathi, kwakuyovalwa umnyango, kuvulwe nomunye umnyango.

> 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.

> Futhi engelosini yebandla laseFiladelfiya loba; Nanku akushoyo oNgcwele, oQinisileyo, onezikhiye zikaDavide, ovulayo kungabikho muntu ovala; novalayo kungabikho muntu ovulayo; Ngiyayazi imisebenzi yakho: bheka, ngibeke phambi kwakho umnyango ovulekileyo, futhi akakho ongawuvimba; ngokuba unamandla amancane, waligcina izwi lami, futhi awuliphikanga igama lami. IsAmbulo 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.

Ukuvulwa komnyango kuphawula inkathi entsha yokuphathwa kwezulu. Kwaba khona uguquko lwenkathi yokuphathwa kwemibuso kanye nolomyalezo ngo-1798, ekupheleni kokucasuka kokuqala, olwagcwaliseka kusukela ku-723 BC kwaze kwaba ngu-1798. Kwaba khona futhi uguquko lwenkathi yokuphathwa ngo-1844, ekupheleni kokucasuka kokugcina, olwagcwaliseka kusukela ku-677 BC kwaze kwaba ngu-1844. Ngo-1798, inkathi yokuphathwa komyalezo wengelosi yokuqala, owawuxwayisa ngesahlulelo esisondelayo, yayisifikile. Bobabili uNebukhadinezari noMiller bavezwa njengab “abahlakaniphileyo,” “esikhathini sokuphela,” lapho “umnyango” wavulelwa khona inkathi yangaphakathi yokuphathwa komyalezo wengelosi yokuqala kanye noguquko lwangaphandle lwenkathi yokuphathwa olusuka esilwaneni sasolwandle luye esilwaneni sasemhlabeni. Inkathi yokuphathwa komyalezo wengelosi yokuqala yagcwaliseka lapho umnyango ongena eNgcwelengcwele wavulwa ngo-Okthoba 22, 1844, kwase kufika inkathi yokuphathwa kwengelosi yesithathu, kanye nesahlulelo sophenyo.

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.

Iphupho lesibili likaMiller liqala lapho kuvulwa umnyango ngo-1798, futhi liphetha lapho kuvulwa umnyango esikhathini soguquko “sofakazi ababili” ababuyiselwa ekuphileni ukuze bamemezele isigijimi soKukhala Kwaphakathi Kwamabili. Ngokwesiprofetho bobabili uNebukadinesari noMiller babemele uguquko olusuka embusweni wesilo sasolwandle luye embusweni wesilo somhlaba ngo-1798. Bobabili bamele isimemezelo sokusondela nokufika kokwahlulela kophenyo ngo-1844. U-1798 no-1844 bamele ukuphela kokuthukuthela kokuqala nokokugcina kukaNkulunkulu ngokumelene nabantu Bakhe, okwafezwa phakathi nesikhathi “sezikhathi eziyisikhombisa,” njengoba kubekiwe kuLevitikusi amashumi amabili nesithupha. Iminyaka engamashumi amane nesithupha kusukela ku-1798 kuze kube ku-1844 imele ukwakhiwa kwethempeli likamoya umthunywa wesivumelwano afika kulo masinyane ngo-Okthoba 22, 1844, lapho uKristu esuka eNdaweni eNgcwele engena eNdaweni eNgcwelengcwele.

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.

U-1798, no-1844, babonisa izinguquko (ezingaphezu kokukodwa), eziphawulwe “yizikhathi eziyisikhombisa.” Uguquko lwe-Adventism kaMiller yasesigabeni saseFiladelfiya luyiswa ku-Adventism kaMiller yasesigabeni saseLawodikiya ngo-1856, nalo lwaphawulwa ukwanda kolwazi “lwezikhathi eziyisikhombisa,” olwabe selwenqatshwa ngo-1863. Ngo-1798, kwakube khona ukwanda kolwazi okuvela encwadini kaDaniyeli, okwafaka phakathi zona lezo “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, okwakuzokwenqatshwa ekupheleni kwe-Adventism kaMiller yasesigabeni saseFiladelfiya.

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.

Ukuguquka kokunyakaza kwengelosi yokuqala kusuka eFiladelfiya kuya eLawodikeya kwamelwa yiminyaka eyisikhombisa kusukela ku-1856 kuya ku-1863. Umyalezo waseLawodikeya wafika ngo-1856, futhi iminyaka eyisikhombisa, ukukhanya okusha “kwezikhathi eziyisikhombisa” okwakwambulwa kwaveza inqubo yokuvivinywa enezinyathelo ezintathu, eyahluleka yi-Adventism ngo-1863. Kwanikezwa iminyaka eyisikhombisa ukuze ukukhanya “kwezikhathi eziyisikhombisa” kwamukelwe noma kwenqatshwe. Ukuguquka kokunyakaza kweMillerite Philadelphian Adventism kuya eMillerite Laodicean Adventism kufanekisela ukubuyiselwa emuva kokulandelana ekugcineni, okuwukuguquka kokunyakaza kweLawodikeya kwengelosi yesithathu kuya ekunyakazeni kweFiladelfiya kwengelosi yesithathu.

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.

Isiprofetho sika-Isaya seminyaka engamashumi ayisithupha nanhlanu siphawula ukuqala kwentukuthelo kaNkulunkulu yokuqala neyokugcina emelene nombuso wakwa-Israyeli wasenyakatho, bese kuba ngokumelene nombuso wakwa-Israyeli waseningizimu.

> 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.

> Ngokuba inhloko yeSiriya yiDamaseku, nenhloko yeDamaseku nguRezini; futhi eminyakeni engamashumi ayisithupha nanhlanu u-Efrayimi uyakuchotshozwa, angabe esaba yisizwe. 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.

Isiprofetho sika-Isaya seminyaka engamashumi ayisithupha nanhlanu sanikezwa ngo-742 BC, futhi kungakapheli iminyaka engamashumi ayisithupha nanhlanu umbuso wasenyakatho wawuyobe ungasasekho. Eminyakeni eyishumi nesishiyagalolunye emva kuka-742 BC, ngo-723 BC, umbuso wasenyakatho wathunjelwa ebugqilini yi-Asiriya. Ekupheleni kweminyaka engamashumi ayisithupha nanhlanu, ulaka lombuso waseningizimu lwaqala ngo-677 BC, lapho uManase ethathelwa ekuthunjweni ngabaseBhabhiloni. Ngakho-ke le minyaka engamashumi ayisithupha nanhlanu imelela isikhathi seminyaka eyishumi nesishiyagalolunye kuze kufike ukuthunjwa kokuqala kombuso wasenyakatho, bese kuba eminye iminyaka engamashumi amane nesithupha kuze kufike ukuthunjwa kukaManase.

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.

Lezo ziprofetho zafinyelela ukugcwaliseka kwazo ngokulandelana kwazo ngo-1798, ngo-1844 nango-1863. Ngo-1798, kwaba khona uguquko lwangaphakathi emlayezweni wensindiso ngokufika kwengelosi yokuqala, futhi kwaba khona futhi uguquko lwangaphandle emibusweni yesiprofetho seBhayibheli. Ngo-1844, kwaba khona uguquko lwangaphakathi emlayezweni wensindiso njengoba umnyango wavalelwa iNdawo Engcwele, futhi ukwahlulela kophenyo kwaqala ngokufika kwengelosi yesithathu. Ngo-1863, kwaba khona uguquko lwangaphandle njengoba zombili izimpondo zesilo somhlaba zahlukana zaba yizigaba ezimbili.

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.

Uphondo lweRiphabhulikhi lwahlukana lwaba amaqembu ezombusazwe amabili ayeyobusa umlando wesilo somhlaba kusukela lapho kuya phambili. Uphondo lobuProthestani lwahlukana lwaba izibonakaliso ezimbili zokuhlubuka, iqembu elilodwa elalithi lingelobuProthestani futhi lithi ligcina iSabatha losuku lwesikhombisa, kanye nelinye isigaba elalithi lingelobuProthestani, kodwa lalisekela usuku lwelanga njengosuku lwalo olukhethiweyo lokukhonza.

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.

Kulowo mlando, uphondo lwamaProthestani olwaluphume eNkathini Yobumnyama lwavivinywa kusukela ngo-August 11, 1840 kwaze kwaba ngu-October 22, 1844, lwahluleka kuleyo nqubo yokuvivinywa, lwase luguquka lusuka kubantu bamaProthestani abagcina iSonto lube ngabantu bamaProthestani abahlubukileyo abagcina iSonto.

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.

Emlandweni wophondo lweqiniso lwamaProthestani olwamiswa lwabuye lwahlonzwa ngo-1844, kwenzeka inqubo yokuvivinywa kusukela ngo-1856 kwaze kwaba ngu-1863. Khona-ke uphondo lweqiniso lwamaProthestani abagcina iSabatha lwaguquka kokubili lusuka eFiladelfiya luya eLawodikeya, futhi lusuka kubantu beqiniso abangamaProthestani abagcina iSabatha luya ophondweni lwamaProthestani ahlubukayo abagcina iSabatha. “Izikhathi eziyisikhombisa,” zihlotshaniswa no-1798, 1844, 1856, kanye no-1863. “Izikhathi eziyisikhombisa,” ziyisibonakaliso esihlotshaniswa nendawo yokuguquka, futhi leli qiniso limiswa phezu kofakazi abaningana.

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.

Ngo-1798, kwaba khona ukwanda kolwazi mayelana “nezikhathi eziyisikhombisa,” ngoba isiprofetho sesikhathi sokuqala impela uMiller asithola sasiyilelo qiniso uqobo. Ngo-1863, lelo qiniso lase lenqatshiwe, ngaleyo ndlela kubonakaliswa isiphetho senkathi yokuphela yeminyaka engamashumi ayisithupha nanhlanu yesiprofetho esibekwe ku-Isaya isahluko sesikhombisa.

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.

Isiprofetho esiphelele seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sinenkathi yeminyaka engamashumi ayisithupha nanhlanu kokubili ekuqaleni nasekupheleni, ngendlela ephendukene njengesithombe esisesibukweni. Ekuqaleni kokuphela kweminyaka engamashumi ayisithupha nanhlanu (1798), okufanekiswa ukuqala kokuqala kweminyaka engamashumi ayisithupha nanhlanu ngo-742 BC lapho isiprofetho sanikezwa khona, kwaba nokwanda kolwazi mayelana “nezikhathi eziyisikhombisa,” okuyiqiniso “abahlakaniphileyo” bamaMillerite abaluqonda futhi balumemezela. Ekupheleni kokuphela kweminyaka engamashumi ayisithupha nanhlanu ngo-1863, kwaba nokunye futhi ukwanda kolwazi ngalelo qiniso elifanayo, okwagcina kunqatshiwe “abapristi” abasanda kuthweswa umqhele bophondo lweqiniso lwamaProthestani.

> 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.

> Abantu bami bayabhujiswa ngokuswela ulwazi; ngoba wena ulahlile ulwazi, nami ngiyakukulahla, ukuze ungabi ngumphristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho. Hoseya 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.

Ukwanda kolwazi lapho incwadi kaDaniyeli isivulwa uphawu kuhlotshaniswa “nezikhathi eziyisikhombisa,” ngakho-ke akusilo kuphela uphawu lwephuzu lenguquko, kodwa futhi nolokuvulwa kophawu komlayezo wesiprofetho.

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.

Olunye uguquko lwaqala ngoJulayi 18, 2020, ngokudumazeka kokuqala, okwaqala “isikhathi sokulibala” futhi kwaphawula ukuqala kwezinsuku ezintathu nengxenye zesahluko seshumi nanye seSambulo, lapho ofakazi ababili belele befile emgwaqweni womuzi omkhulu waseSodoma naseGibhithe.

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.”

Umhla ka-18 Julayi 2020 uphawula ukuqala kwezinsuku ezintathu nengxenye ezingokomfanekiso (“izikhathi eziyisikhombisa”), ezaziboniswe ngumlando ka-1856 kuya ku-1863. Zombili lezi zikhathi ziyizimpawu “zezikhathi eziyisikhombisa.” Zombili lezi zikhathi ziphawula ushintsho lwesikhathi sokwabiwa kwezinto ezingcwele (inguquko yokudlulela kwesinye isigaba). Zombili lezi zikhathi zimelela ukwanda kolwazi oluhlobene “nezikhathi eziyisikhombisa.”

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.

Kwakungesikhathi soguquko sisuka embusweni waseBhabhiloni siya embusweni waseMede namaPheresiya lapho uDaniyeli athandaza khona umthandazo kaLevitikusi amashumi amabili nesithupha, ngaleyo ndlela ekhomba umthandazo kaLevitikusi amashumi amabili nesithupha njengophawu lwendlela yoguquko lwezinsuku zokugcina. Ephusheni likaMiller, ekupheleni kwezisho eziyisikhombisa zegama elithi “ukuhlakazeka,” uMiller uyakhala futhi uyathandaza. Ukukhala kuphawula lelo phuzu lapho iNgonyama yesizwe sakwaJuda (indoda yebhulashi lothuli), ivula uphawu emlayezweni obekwe uphawu.

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.”

Umthandazo kaMiller uphawula umthandazo kaDaniyeli kaLevitikusi amashumi amabili nesithupha, ohlotshaniswa “nezikhathi eziyisikhombisa,” futhi owenzeka lapho umnyango namafasitela kuvulwa ephusheni likaMiller. Kodwa umthandazo kaDaniyeli, esahlukweni sesishiyagalolunye, ubuye uvumelane nomthandazo kaDaniyeli esahlukweni sesibili. Ubuye futhi uvumelane nomthandazo wokuvuma kaNebukhadinezari ekupheleni “kwezikhathi” zakhe eziyisikhombisa.

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.

Ngakho-ke umkhuleko kaMiller wamela umkhuleko kaLevitikusi amashumi amabili nesithupha, owawungumkhuleko wasobala wokuvuma izono kanye nomkhuleko wokucela ukuvulwa kophawu lwemfihlakalo yokugcina yesiprofetho, ngoba sonke isiprofetho sikhombisa izinsuku zokugcina. Ngakho-ke imfihlakalo kaDaniyeli isahluko sesibili imele imfihlakalo yokugcina okufanele ivulwe uphawu lwayo. Umkhuleko kaMiller, ephusheni lakhe, wawungumkhuleko wokukhathazeka nowentukuthelo elungileyo maqondana nezinengiso ezazenzekile emagemeni egumbini lakhe. Ukukhathazeka kwakhe kwabonakaliswa yilabo ababubulayo nabakhalayo kuHezekeli isahluko sesishiyagalolunye, ngesikhathi sokubekwa uphawu lwabayizinkulungwane eziyikhulu namashumi amane nane.

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.

UMiller wabona njengoba amaqiniso ayengcwatshwa kancane kancane yizimfundiso ezingamanga, okwaze ekugcineni kwafinyelela esigabeni lapho ibhokisi lomngcwabo (okungukuthi, iBhayibheli uqobo lwalo) labhujiswa. Ukubhujiswa kwebhokisi lomngcwabo likaMiller kwenzeka esizukulwaneni sesithathu sobu-Adventist, lapho kwaba khona umkhankaso ohlosiwe wokubeka eceleni iBhayibheli iKing James ngenxa yezinguqulo zeBhayibheli zesimanje ezonakele ezisekelwe ebuKatolikeni.

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.”

UMiller wakhala, wase ethandaza, futhi ngokushesha umnyango wavuleka, abantu bonke baphuma. Khona-ke kwangena indoda enebhulashi lothuli (iNgonyama yesizwe sakwaJuda), yavula amafasitela yaqala ukuhlanza. Khona-ke uMiller waveza ukukhathazeka kwakhe ngamagugu ayesakazekile, indoda enebhulashi lothuli yamthembisa ukuthi yayizowanakekela amagugu. Esiphithiphithini somsebenzi wokuhlanza waleyo ndoda enebhulashi lothuli, uMiller wavala amehlo akhe isikhashana, kwathi lapho ewavula amehlo akhe, imfucumfucu yayisinyamalele. Amagugu ayesakazeke egumbini lonke, indoda enebhulashi lothuli yase ibeka ibhokisi elikhulu phezu kwetafula, yaqoqa amagugu yawaphonsa ebhokisini yase ithi, “wozani nibone.”

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.

Inkulumo ethi, “woza ubone,” iwuphawu lokuthi iqiniso lisanda kwambululwa. Iqiniso elambulelwe uMiller liyiqiniso lokugcina, ngokuba into elandelayo ezokwenzeka ukuvuswa kukaMiller “ekumemezeni,” okufanekisela ukukhala okukhulu. UMiller waba ngowokugcina ukwamukela umlayezo Wokukhala Kwaphakathi Kwamabili emlandweni wamaMillerite, futhi masinyane nje ngaphambi kokumemeza okumvusayo ephusheni, wavala amehlo akhe okomzuzwana. Indima kuphela eBhayibhelini ekhuluma “ngomzuzwana” kanye “namehlo” iveza uvuko lokuqala.

> 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.

> Bhekani, ngiyanibonisa imfihlakalo; Asiyikulala sonke, kodwa sonke siyakuguqulwa, ngomzuzwana, ngokuphazima kweso, ekhaleni lokugcina; ngokuba icilongo liyakukhala, nabafileyo bayakuvuswa bengonakali, nathi siyakuguqulwa. Ngokuba lokhu okonakalayo kumelwe ukwembatha ukungonakali, nalokhu okufayo kumelwe ukwembatha ukungafi. 1 Korinte 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.

Emlandweni woguquko lokusuka enhlanganweni yaseLawodikeya yengelosi yesithathu kuya enhlanganweni yaseFiladelfiya yengelosi yesithathu, njengoba kumelwe kuSambulo isahluko seshumi nanye, uMiller umele owokugcina impela ezintombini ezihlakaniphileyo ukwamukela umlayezo Wokukhala Kwaphakathi Kwamabili. Owokuqala ukuwamukela kwakungabomoya kakhulu.

> “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.

> “Lokhu kwakuyisikhalo sasebusuku obuphakathi kwamabili, esasizakunika amandla umlayezo wengelosi yesibili. Izingelosi zathunywa zivela ezulwini ukuze zivuse abangcwele ababedangele futhi zibalahlele umsebenzi omkhulu owawuphambi kwabo. Amadoda ayenamakhono kakhulu ayengengawokuqala ukwamukela lo myalezo. Izingelosi zathunyelwa kwabathobekileyo, abazinikele, zabacindezela ukuba baphakamise isikhalo, ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze!’ Labo ababebekelwe lesi sikhalo bashesha, futhi ngamandla kaMoya oNgcwele bamemezela umlayezo, bavusa abafowabo ababedangele. Lo msebenzi awuzange ume ekuhlakanipheni nasekufundeni kwabantu, kodwa emandleni kaNkulunkulu, futhi abangcwele baKhe abezwa isikhalo abakwazanga ukusimelana naso. Abangokomoya kakhulu bawamukela kuqala lo myalezo, futhi labo ababeke bahola emsebenzini ngaphambili baba ngabokugcina ukuwamukela nokusiza ukuqinisa isikhalo, ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze!’” 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.

Ekupheleni kwezinsuku ezintathu nengxenye ezingokomfanekiso zesAmbulo isahluko seshumi nanye, kumenyezelwa umlayezo wokuqala kwemibili, omelwe kuHezekeli isahluko samashumi amathathu nesikhombisa. Umlayezo wokuqala uhlanganisa amathambo afile nawahlakazekileyo, kodwa asafile. Umlayezo wethulwa yizwi elamemeza “ehlane”, ngaleyo ndlela kukhonjiswa ukuthi umlayezo kaHezekeli uqala ngaphambi kokuba izinsuku ezintathu nengxenye ezingokomfanekiso ziphele. Lezo zinsuku ezintathu nengxenye zimelela “ihlane”, futhi kungaphakathi “ehlane” lapho kumenyezelwa khona umlayezo. “Ihlane” nalo liyisibonakaliso “sezikhathi eziyisikhombisa,” okumaka inguquko nokwambulwa kwalokho obekunamathelisiwe, okwethula inqubo yokuvivinywa.

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.

Kukhona ukuthuthuka okuqhubekela phambili komlayezo, kanye nokwamukelwa okuqhubekela phambili, njengoba kuboniswe ngoMkhosi Waphakathi Kobusuku emlandweni wamaMillerite. Labo ababesemoyeni kakhulu baba ngabokuqala ukwamukela umlayezo wezwi elimemeza ehlane, futhi izazi-mlando ze-Adventism zikhomba encwadini eyabhalwa nguWilliam Miller ezinsukwini ezimbalwa ngaphambi kuka-Okthoba 22, 1844, lapho uMiller efakaza khona ukuthi ekugcineni wawuqonda futhi wawemukela umlayezo kaSamuel Snow woMkhosi Waphakathi Kobusuku.

> “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.

> “Mfowethu Othandekayo Himes: Ngibona inkazimulo enyangeni yesikhombisa engangingakaze ngayibona ngaphambili. Nakuba iNkosi yayisivele ingibonisile, eminyakeni eyodwa nengxenye edlule, ukubaluleka okungokomfanekiso kwenyanga yesikhombisa, nokho angizange ngiqonde amandla alezo zifanekiso. Manje, malibongwe igama leNkosi, ngibona ubuhle, ukuvumelana, nokuhlangana emiBhalweni, engangikukhulekele isikhathi eside, kodwa angizange ngikubone kuze kube namuhla. Bongela iNkosi, mphefumulo wami. Makabusiswe uMfowethu Snow, uMfowethu Storrs, nabanye, ngenxa yensiza yabo ekuvuleni amehlo ami. Sengicishe ngifike ekhaya. Inkazimulo! Inkazimulo! Inkazimulo! Inkazimulo!” William Miller, Signs of the Times, October 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)

Ekuphindaphindweni komlando Wokukhala Kwaphakathi Kwamabili, njengoba kuvezwe ephusheni likaMiller, uMiller wavala amehlo akhe umzuzwana. Kanjalo “ngomzuzwana, ngokuphazima kweso, ngesikhathi secilongo lokugcina; ngokuba icilongo liyakukhala, nabafileyo bayakuvuswa.” Ephusheni likaMiller umelela owokugcina ukwamukela umlayezo Wokukhala Kwaphakathi Kwamabili, njengoba enza nasemlandweni wakhe uqobo. Umelela labo abagcina ngokwamukela umlayezo ngaphambi nje kokuba indoda yebhulashi lothuli iqoqe amagugu ahlakazekile iwaphonse ebhokisini elikhulu kakhulu. EsAmbulweni isahluko seshumi nanye, abokugcina ukwamukela umlayezo wesibili kaHezekeli, ongumlayezo wemimoya emine yobuSulumane, okuwumlayezo wokubekwa uphawu futhi, benza kanjalo ngaphambi nje kokuba kukhala elokugcina kumacilongo ayisikhombisa, okuyicilongo “loMaye wesithathu.” “Ngomzuzwana, ngokuphazima kweso, ngesikhathi secilongo lokugcina; ngokuba icilongo liyakukhala, abafileyo bayakuvuswa bengenakonakala, nathi siyakuguqulwa.” (1 Korinte 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.

Le ndima ikhomba uvuko lokuqala olwenzeka ekubuyeni kwesibili, kodwa kukhona futhi uvuko lwamathambo omile afile (ofakazi ababili) olwenzeka ngehora lokuzamazama komhlaba okukhulu kwesAmbulo isahluko seshumi nanye. Ngalelo “hora” lalokho kuzamazama komhlaba, kukhala icilongo lokugcina kulawo macilongo ayisikhombisa, futhi ofakazi abafile ababese mgwaqweni babuyiselwa ekuphileni, hhayi njengabaseLawodikeya, kodwa njengabaseFiladelfiya, ngokuba ngesikhathi secilongo soMaye wesithathu, ofakazi ababili sebebekwe uphawu futhi baguqulwe babe ngabangonakaliyo, ngokuba abasayikuphinda boné. UMiller umele abokugcina ukwamukela umlayezo oletha ofakazi ababili ekuphileni, okuwumlayezo wemimoya emine yobuSulumane, futhi ungumlayezo wokubekwa uphawu.

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.

Umsindo walelo cilongo uvusa owokugcina emathanjeni omileyo abafileyo ayebihlakazekile emgwaqweni waseSodoma naseGibhithe. UMiller wabukela njengoba amaqiniso ayengcwatshwa kancane kancane ngezimfundiso zomgunyathi. Ekugcineni uMiller wakhala, ephawula isikhathi lapho ukuvulwa kokubekwe uphawu kwakuzoqala khona, ngokuba lokho kuvulwa kuyumsebenzi oqhubekela phambili. Lokho kuvulwa kwaqala esikhathini sokuphela sezinsuku ezintathu nengxenye.

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.

Ngemva kokuba uMiller ekhale, Lowo owayenamandla okuvula incwadi eyayivalelwe ngophawu wangena endabeni. Ephusheni likaMiller lowo kwakunguMuntu Webhulashi Lothuli. UMiller wase ethandaza, kwase kuvuleka umnyango ngokushesha, okuphawula indawo lapho inhlangano yaseLawodikeya yengelosi yesithathu yayizoguqukela enhlanganweni yaseFiladelfiya yengelosi yesithathu. Umthandazo wakhe wawungumthandazo kaLevitikusi amashumi amabili nesithupha, wawungumthandazo wokucela ukuqondwa kwemfihlo yokugcina yesiprofetho kanye nokuvuma obala ukuhlubuka okwehlisela phezu kofakazi ababili izinsuku ezintathu nengxenye, wawungumthandazo walabo ababekwa uphawu kuHezekeli isahluko sesishiyagalolunye.

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.

Ngemva komthandazo, uKristu (indoda yebhulashi lokungcola) wangena waqala ukuhlanza ikamelo. Ekupheleni komsebenzi wokuhlanza waleyo ndoda yebhulashi lokungcola, uMiller wavala amehlo akhe isikhashana, ekhomba ukuphela kwesikhathi okwakumelwe ukuba kuvuswe ngaso amathambo omile abafileyo. Indoda yebhulashi lokungcola yase ibutha amagugu ayesakazekile ekamelweni likaMiller, yawabeka ebhokisini elisha, elikhudlwana, phezu kwetafula eliphakathi nendawo ekamelweni likaMiller, njengoba ofakazi ababili bephakanyiswa babe yisibonakaliso. Njengesibonakaliso, base bebiza omunye umhlambi kaNkulunkulu oseseBabiloni ukuba “uze ubone” umlayezo iNgonyama yesizwe sakwaJuda esanda kuwuphonsa ebhokisini elisha, elikhudlwana.

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.

Esihlokweni esilandelayo sizoqala ukucabangela umbono womfula i-Ulai njengophawu lwamaqiniso avela encwadini kaDaniyeli eyavulwa uphawu ngo-1798. Sesibeke kusengaphambili amaphuzu ambalwa okuyisethenjwa ngaphambi kwalokho kucatshangelwa. Elokuqala ngelokuthi umlayezo wamaMillerite wawuphelele (esigabeni sawo sokukhula), kodwa ungakapheleli. Wabekwa ohlakeni lwamandla amabili, hhayi amathathu, achithayo. Elesibili ngelokuthi, lapho iphupho likaMiller likhomba ukubuyiselwa kokugcina kwamaqiniso ayisisekelo, lawo maqiniso ayisisekelo ngaleso sikhathi “akhanya ngokuphindwe kayishumi” kunenkazimulo yawo yokuqala. Iphuzu lesithathu ngelokuthi ukunyakaza kwengelosi yokuqala (ukunyakaza kwamaMillerite) kuyaphindwa ekunyakazeni kwengelosi yesithathu, kodwa kunezixwayiso ezimbalwa ezibalulekile. AmaMillerite njengophawu ayengamaFiladelfiya, ayengoNebukadinesari oguqukile, kodwa ekugcineni futhi ngeshwa, “akha kabusha iJeriko” ngo-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).

Ukunyakaza kwengelosi yesithathu kwaqala njengamaLawodikeya, edinga ukuphenduka, kodwa ekugcineni kwakuyobamba iqhaza ekubhujisweni kokugcina kweJeriko (iJeriko lezinsuku zokugcina).

> “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.

> “UMsindisi wayengazelanga ukususa lokho okwakukhulunywe ngamakhosi ezizukulwane nabaprofethi; ngoba Yena ngokwakhe wayekhulume ngalawo madoda abemele. Wonke amaqiniso ezwi likaNkulunkulu avela kuYe. Kodwa lawa magugu ayigugu ayebekwe ezimisweni ezingamanga. Ukukhanya kwawo okuyigugu kwakwenziwe ukuba kusekele iphutha. UNkulunkulu wayefisa ukuba asuswe ezimisweni zawo zephutha abuyiselwe esakhiweni seqiniso. Lo msebenzi wawungenakufezwa ngaphandle kwesandla sobuNkulunkulu. Ngokuhlangana kwalo nephutha, iqiniso laliqhubekele phambili imbangela yesitha sikaNkulunkulu nesomuntu. UKristu wayezelile ukulibeka lapho liyakudumisa khona uNkulunkulu, futhi lisebenzele ukusindiswa kwesintu.” The Desire of Ages, 287.

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