We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Anyị amalitela nlebara anya anyị banyere ọhụụ ikpeazụ Daniel site n’ịmata Daniel dịka akara nke ndị ọgbụgba ndụ Chineke nke ụbọchị ikpeazụ, ma anyị ejirila amaokwu mbụ ahụ n’ijikọta ya na isi ikpeazụ ahụ malite ịmata àgwà amụma nke ndị ahụ nke ụbọchị ikpeazụ nke Belteshaza nọchiri anya ha. Ndị ọgbụgba ndụ Chineke nke ụbọchị ikpeazụ nọchiri anya ndị Millerait nke mmegharị nke mmụọ ozi mbụ, na otu narị puku iri anọ na anọ nke mmegharị nke mmụọ ozi nke atọ. Ndị Millerait mezuru ilu ụmụ agbọghọ iri ahụ, a na-ekwughachikwa ilu ahụ ruo n’akwụkwọ ozi ọ bụla n’ụbọchị ikpeazụ.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“A na-ezo m aka ugboro ugboro n’akụkọ ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, ise n’ime ha bụ ndị maara ihe, ise kwa ndị nzuzu. Akụkọ ilu a emezuwo ma ga-emezukwa ruo n’otú mkpụrụokwu ya si dị, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dịka ozi nke mmụọ-ozi nke atọ, emezuwo ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, Ọgọst 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Ahụmahụ nke mmegharị abụọ nke ụbọchị ikpeazụ bụ ahụmahụ nke Adventizim.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Ilu nke ụmụ agbọghọ iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Ndị Millerite nọchiri anya ije ozi nke mmụọ ozi mbụ, ma ahụmịhe ha nọchikwara anya site n’ụka Filadelfia. N’afọ 1856, ije ozi Millerite nke Filadelfia gbanwere bụrụ ije ozi Laodisia, ma n’ime nnupụisi nke 1863, ọ gara n’ihu gbanwee bụrụ ụka Seventh-day Adventist nke Laodisia.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Puku iri anọ na iri anọ na puku mmadụ na-anọchi anya mmegharị nke mmụọ ozi nke atọ, ma ahụmahụ ha ka e jikwara chọọchị Filadelfia nọchite anya ya. N’afọ 1989, e kpughere akwụkwọ Daniel nye chọọchị Seventh-day Adventist nke Laodisia, ma na Septemba 11, 2001, mmegharị Adventist nke Laodisia bidoro, ma n’ọnwa Julaị nke 2023, mgbanwe ịlaghachi na mmegharị Filadelfia rutere.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshaza, ma-ọbụ Daniel, na-anọchi anya ngagharị Filadelfia nke ụbọchị ikpeazụ, nke na-emeghachi ngagharị Filadelfia nke ndị Millerite “ruo n’akwụkwọ ozi ọ bụla.” Amaokwu mbụ nke ọhụụ ikpeazụ ahụ na-anọchi anya ndị ahụ nke ụbọchị ikpeazụ, ma àmà ikpeazụ nke ọhụụ ikpeazụ ahụ ga-ekwekọrịrị na àmà mbụ nke ọhụụ ikpeazụ ahụ. Usoro ime ka ọ dị ọcha dị na Daniel isi nke iri na abụọ na-akọwapụta mmụba nke ihe ọmụma, na òtù mmadụ abụọ a na-emepụta site na ya. Belteshaza bụ nnọchiteanya kachasị elu nke ndị amamihe nke ụbọchị ikpeazụ. N’ime Daniel isi nke iri na abụọ, e nwere opekata mpe eziokwu amụma ise ndị bụụrụ ngagharị Millerite arịlịka, ndị a ga-emeghachi n’ime ngagharị nke mmụọ ozi nke atọ.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Nke mbụ bụ usoro ime ka mmadụ dị ọcha nke na-amịpụta klaasị abụọ nke ndị na-efe ofufe, ya mere o mezuru ilu ahụ banyere ụmụ agbọghọ iri ahụ n’ọrụ mmalite ma n’ọrụ mmechi kwa.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Ma gị onwe gị, O Daniel, mechie okwu ndị a, werekwa akara mechie akwụkwọ ahụ, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-abawanyekwa ihe ọmụma.... O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị ahụ, werekwa akara mechie ha ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, meekwa ka ha dị ọcha dịka ọcha, a ga-anwaleekwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Ọdịiche dị n’etiti ndị amamihe na ndị ajọ mmadụ (ndị nzuzu), dabere n’ịghọta ha—ya bụ, ikewa ihe n’uche—mmụba nke ihe ọmụma a na-ekpughe n’oge ọgwụgwụ, ma n’afọ 1798 nye ndị Millerite, ma ọ bụ n’afọ 1989 nye otu narị puku iri anọ na anọ. A na-achọ ka ndị nke Chineke mara na Adventism bụ ahụmahụ ilu nke ụmụ agbọghọ iri ahụ, n’ihi na ma ọ bụrụ na enweghị nghọta ahụ, ha agaghị achọ ịghọta mgbe “oge ọgwụgwụ” nke ọgbọ ikpeazụ bịarutere, ma ọ bụ ozi nke e meghechara akara ya n’oge ahụ. E wezụga nghọta na ahụmahụ Adventist bụ usoro ule nke nzọụkwụ atọ, nke e dabeere na mmepe eziokwu na-aga n’ihu, nke na-eduga n’ọnọdụ “ndụ ma ọ bụ ọnwụ,” ọ gaghị ekwe omume ịmata ọkpụkpọ dị elu nke onye ọ bụla bụ Seventh-day Adventist. Belteshazzar na-anọchi anya otu ndị maara na ha gafere n’usoro ime ka ha dị ọcha nke e gosipụtara dịka ịbụ ndị “e sachara, mee ka ha dị ọcha, ma nwaa ha.” Otu usoro ime ka mmadụ dị ọcha nke nzọụkwụ atọ ahụ ka a kọwara kpọmkwem dịka ọrụ nke Mmụọ Nsọ.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Ma ana m agwa unu eziokwu; ọ bara uru nye unu ka m pụọ: n’ihi na ọ bụrụ na m apụghị, Onye-Nkasi-obi ahụ agaghị abịakwute unu; ma ọ bụrụ na m apụ, aga m ezitere unu ya. Ma mgbe ọ bịara, ọ ga-eme ka ụwa mara mmehie, na ezi omume, na ikpe: Banyere mmehie, n’ihi na ha ekweghị na m; Banyere ezi omume, n’ihi na m na-alakwuru Nna m, unu agakwaghị ahụkwa m ọzọ; Banyere ikpe, n’ihi na a kpewo onye-isi nke ụwa a ikpe. Enwerem ọtụtụ ihe ọzọ m ga-agwa unu, ma unu apụghị ibu ha ugbu a. Ma mgbe ọ bịara, ya bụ, Mmụọ nke eziokwu, ọ ga-edu unu n’eziokwu nile: n’ihi na ọ gaghị ekwu site n’onwe ya; kama ihe ọ bụla ọ ga-anụ, ya ka ọ ga-ekwu: ọ ga-egosikwa unu ihe ndị ga-abịa. Jọn 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Ọrụ nke Mmụọ Nsọ n’iduru ndị amamihe na-amaghị nwoke banye n’ime “eziokwu nile,” na-achọ ka Ọ baa mba, nke pụtara ịdọ aka ná ntị ma ọ bụ ime ka mmadụ mata mmehie ya, ụwa n’ihe gbasara mmehie, ezi omume, na ikpe; ndị a bụkwa otu nzọụkwụ atọ ahụ nke na-emepụta ma nwa agbọghọ na-amaghị nwoke amamihe ma ọ bụ onye nzuzu n’isi nke iri na abụọ nke Daniel. Ozi ahụ Jizọs kpọrọ ọrụ nke Mmụọ Nsọ bụ “mmanụ,” nke na-ekpughe ọdịiche dị n’etiti ndị amamihe na ndị ajọ omume n’isi nke iri na abụọ nke Daniel. Ndị nke Chineke n’ụbọchị ikpeazụ aghaghị ịghọta mmụba nke ọmụma maka ọgbọ ha, ma ọmụma ahụ gụnyere ịmata ha na ha bụ ma ndị nzuzu ma ọ bụ ndị amamihe na-amaghị nwoke n’ilu ahụ nke Matiu isi nke iri abụọ na ise.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

“E gosiri Jọn ihe ndị a n’ọhụ dị nsọ. Ọ hụrụ ìgwè ahụ e ji ụmụagbọghọ amamihe ise ahụ nọchianya, ọkụ ha edoziworo nke ọma ma na-enwu, o wee tie mkpu n’ịṅụrị ukwuu, sị, ‘Nke a bụ ntachi obi nke ndị nsọ; ndị a bụ ndị na-edebe iwu Chineke na okwukwe Jizọs. Ma anụrụ m olu sitere n’eluigwe na-asị m, Dee, Ngọzi nādịrị ndị nwụrụ anwụ ndị na-anwụ n’ime Onyenwe anyị site ugbu a gawa: Ee, ka Mmụọ ahụ na-ekwu, ka ha wee zuo ike n’ọrụ ike ha; ọrụ ha na-esokwa ha.’”

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

“Ọtụtụ n’ime ndị nụrụ ozi nke mmụọ ozi mbụ na nke abụọ chere na ha ga-adị ndụ ịhụ Kraịst ka Ọ na-abịa n’ígwé ojii nke eluigwe. Ọ bụrụ na ndị niile kwuru na ha kweere eziokwu ahụ arụwo òkè ha dịka ụmụ agbọghọ amamihe dị na ha, a gaara ekwusapụla ozi ahụ ugbu a nye mba niile, na agbụrụ, na asụsụ, na ndị mmadụ. Ma ise nwere amamihe, ise ndị ọzọ bụkwa ndị nzuzu. E kwesịkwara ka ụmụ agbọghọ iri ahụ kwusaa eziokwu ahụ, ma naanị ise mere nkwadebe ahụ dị mkpa iji sonyere ìgwè ahụ nke jere ije n’ìhè ahụ bịakwutere ha. Ozi nke mmụọ ozi nke atọ dị mkpa. A ga-ekwusakwa ọkwa a. Ọtụtụ ndị gara izute Nwoke Ọlụlụ ahụ n’okpuru ozi nke mmụọ ozi mbụ na nke abụọ, jụrụ ozi nke mmụọ ozi nke atọ, bụ ozi ikpeazụ nke ule a ga-enye ụwa.”

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

“A ga-arụzu ọrụ yiri nke a mgbe mmụọ ozi nke ọzọ ahụ, nke e sere n’akwụkwọ Mkpughe 18, nyefere ozi ya. A ga-achọ ka e kwughachi ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ. A ga-enye ọgbakọ òkù a, ‘Sịtanụ n’ime ya pụta, ndị m, ka unu ghara isonyere na mmehie ya.’ ‘Babịlọn, nnukwu obodo ahụ, adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọjọọ ọ bụla rụrụ arụ, na ngịga nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa nke a kpọrọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa sokwa ya kwaa iko, ndị ahịa nke ụwa wee site n’ụba nke ihe ụtọ ya baa ọgaranya…. Sịtanụ n’ime ya pụta, ndị m, ka unu ghara isonyere na mmehie ya, ka unu ghara ịnara kwa n’ihe otiti ya: n’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ [Mkpughe 18:2–5].”

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

“Were ama nke ọ bụla n’isi nke a, gụọ ya nke ọma, karịsịa ama abụọ ikpeazụ ndị a: ‘Ìhè nke kandụl agaghịkwa enwu n’ime gị ọzọ ma ọlị; a gaghịkwa anụkwa olu nke nwoke na-alụ nwanyị ọhụrụ na nke nwanyị a na-alụ ọhụrụ n’ime gị ọzọ ma ọlị: n’ihi na ndị ahịa gị bụ ndị ukwu nke ụwa; n’ihi na e ji ọgwụ amoosu gị duhie mba niile. Ma n’ime ya ka a hụrụ ọbara ndị amụma, na nke ndị nsọ, na nke ndị niile e gburu n’elu ụwa.’”

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

“E nyere ilu ụmụagbọghọ iri ahụ site n’aka Kraịst n’onwe Ya, a ga-enyochakwa nkọwa ọ bụla nke ọma. Oge ga-abịa mgbe a ga-emechi ụzọ. A na-anọchi anya anyị ma site n’aka ụmụagbọghọ amamihe, ma ọ bụ site n’aka ụmụagbọghọ nzuzu. Anyị enweghị ike ugbu a ịmata ọdịiche ahụ, ọ bụghịkwa ikike anyị ikwu ndị bụ ndị amamihe na ndị bụ ndị nzuzu. E nwere ndị na-ejidesi eziokwu ike n’ajọ omume, ndị a na-apụtakwa n’èzí dị ka ndị amamihe.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Dị ka ndị Adventist ndị kwesịkwara ịkpọ ndị ikom na ndị inyom ka ha si na Babulọn pụta n’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya, a “na-anọchi anya anyị ma site n’amaghị nwoke ndị maara ihe ma ọ bụ ndị nzuzu.” Òtù ahụ Jọn hụrụ “nke e ji ụmụ agbọghọ amaghị nwoke ise ndị maara ihe, ndị oriọna ha edoziworo ma na-enwu ọkụ, nọchite anya ya,” nke Jọn kọwakwara ọzọ dịka ndị nwere “ntachi obi nke ndị nsọ,” na ndị “na-edebe iwu nile nke Chineke na okwukwe Jisọs,” bụ otu narị puku iri anọ na puku anọ ahụ ndị a chọrọ ka ha debe iwu Chineke, mee okwukwe Jisọs, ma mara na ha bụ amaghị nwoke ndị ahụ dị n’ilu ahụ dị na Matiu iri abụọ na ise. Ọ bụghị naanị na ha kwesịkwara ịghọta na ha bụ ma amaghị nwoke ndị maara ihe ma ọ bụ ndị nzuzu, kama ha ga-ekwughachi ahụmahụ ahụ e ji Daniel nọchite anya ya dịka ịbụ “ndị a sachapụrụ, mee ka ha dị ọcha ma nwalee ha.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Ha wee bụrụ abụ ọhụrụ n’ihu ocheeze ahụ, nakwa n’ihu anụmanụ anọ ahụ, na ndị okenye ahụ: ọ dịghịkwa onye pụrụ ịmụta abụ ahụ ma e wezụga naanị otu narị puku iri anọ na anọ ahụ, ndị a zọpụtara site n’ụwa. Ndị a bụ ndị a na-emetọghị site n’aka ndị inyom; n’ihi na ha bụ ụmụ agbọghọ na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga. A zọpụtakwara ndị a site n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Ọ dịghịkwa aghụghọ ọ bụla a hụrụ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke. Mkpughe 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Ọ dịkarịa ala, e nwere eziokwu ise a nọchiri anya ha n’ime Daniel isi nke iri na abụọ, ndị bụ eziokwu metụtara mmegharị Millerite nke mmụọ ozi mbụ, ndị a ga-emegharịkwa ma ghọta ha nke ọma karịa site n’aka mmegharị nke narị puku na iri anọ na anọ. Otu n’ime eziokwu ndị ahụ bụ usoro ịdị ọcha nke nzọụkwụ atọ metụtara ilu ụmụ agbọghọ iri ahụ. Eziokwu mbụ William Miller ghọtara n’ihe gbasara oge amụma, bụ “oge asaa ahụ,” nke Leviticus iri abụọ na isii, a na-akọwapụtakwa eziokwu ahụ na Daniel iri na abụọ, ọ bụkwa eziokwu mbụ nke akụkọ ihe mere eme Millerite a kpọrọ aha ebe ahụ.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị n’ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye. Mgbe ahụ, mụ onwe m, Daniel, lere anya, ma lee, ndị ọzọ abụọ guzo, otu n’akụkụ a nke ụsọ osimiri ahụ, nke ọzọkwa n’akụkụ nke ọzọ nke ụsọ osimiri ahụ. Otu wee sị nwoke ahụ yi uwe ọcha ọcha, onye nọ n’elu mmiri nke osimiri ahụ, Olee ogologo oge ka ọ ga-adị ruo ọgwụgwụ nke ihe ịtụnanya ndị a? M wee nụ nwoke ahụ yi uwe ọcha ọcha, onye nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe nọ, ma jiri Onye ahụ dị ndụ ruo mgbe ebighị ebi ṅụọ iyi na ọ ga-adịru otu oge, oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ikposa ike nke ndị nsọ ahụ, ihe ndị a niile ga-emecha. Anụrụ m ya, ma aghọtaghị m: mgbe ahụ, asịrị m, O Onyenwe m, gịnị ga-abụ ọgwụgwụ nke ihe ndị a? O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, a kpọrọkwa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị na-acha ọcha, a ga-anwale ha kwa; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Amaokwu a na-amalite site n’ikwụchi akwụkwọ Daniel akara ruo oge ọgwụgwụ, ma ọ na-ejedebe site n’ikwụchi akwụkwọ Daniel akara ruo oge ọgwụgwụ. N’etiti nkwụchi akara mbụ na nke ikpeazụ nke okwu Daniel, àmà ahụ e ji iyi kwuo nke “Onye ahụ nke na-adị ndụ ruo mgbe ebighị ebi,” bụ na “ọ ga-adịru otu oge, na oge dị iche iche, na ọkara; ma mgbe ọ ga-emezu ikesa ike nke ndị nsọ, mgbe ahụ ka a ga-emezu ihe ndị a niile.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Onye ahụ nke nyere àmà a e ji iyi kwado bụ Onye ahụ nọkwasịrị n’elu mmiri, yi uwe ákwà ọcha. Daniel hụrụ otu mmụọ ozi n’otu ikpere mmiri nke Osimiri Hiddekel, na mmụọ ozi ọzọ n’ikpere mmiri nke ọzọ, otu n’ime ndị mmụọ ozi ahụ wee jụọ ajụjụ, nke Onye ahụ nọ n’elu mmiri zara. Ajụjụ ahụ bụ, “Ruo ole mgbe?” Ndị a bụ otu mkpụrụokwu abụọ mbụ ahụ dị n’ajụjụ e jụrụ n’amaokwu nke iri na atọ nke Daniel isi nke asatọ.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Mgbe ahụ, anụrị m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụ ahụ ga-adị banyere aja nsure ọkụ nke ụbọchị niile, na njehie nke mbibi, nke na-enye ma ebe nsọ ma ndị agha ka a zọgharịa n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ. Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

A na-ahụ otu ihe owuwu amụma ahụ n’ime mkparịta ụka abụọ ahụ, ma e wezuga na n’isi nke asatọ, Daniel nọ n’akụkụ Osimiri Ulai, ọ bụghịkwa Osimiri Hiddekel. N’isi nke asatọ, otu mmụọ-ozi (onye nsọ) “gwara onye nsọ ahụ pụrụ iche nke kwuru okwu sị, ruo ole mgbe.” Okwu Hibru a sụgharịrị dịka “onye nsọ ahụ pụrụ iche” bụ okwu Hibru “Palmoni,” nke pụtara Onye Ọnụ Ọgụgụ Dị Ebube, ma ọ bụ Onye Ọnụ Ọgụgụ nke Ihe Nzuzo. N’isi nke asatọ, Jisọs (Onye Ọnụ Ọgụgụ Dị Ebube) nọ na-ekwu okwu, onye nsọ ọzọ wee jụọ Jisọs (onye nsọ ahụ pụrụ iche) sị, “ruo ole mgbe.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

N’isi nke iri na abụọ, Onye ahụ nke na-eguzo n’elu mmiri ka otu mmụọ-ozi nke nọ n’otu n’ime ụsọ osimiri Haịdekel jụrụ, sị, “ruo ole mgbe?” A ghaghị ile akụkụ abụọ ndị a ọnụ, ahịrị n’elu ahịrị. Ajụjụ mbụ nke isi nke asatọ bụ, “ruo ole mgbe ka ọhụ ahụ banyere n’izọda ebe nsọ na ìgwè ndị agha n’okpuru ụkwụ ga-adị, nke e buru ụzọ mezuo site n’ekpere arụsị, ma emesịa site n’okpukpe ndị popu?” Ajụjụ nke isi nke iri na abụọ bụ, “ruo ole mgbe ka ọ ga-adị ruo n’ọgwụgwụ nke ihe ịtụnanya ndị a.” Azịza e ji iyi kwado ka Palmoni, Onye Ọnụ Ọgụgụ dị Ebube, onye yi uwe ọcha linin ma guzo n’elu mmiri, wee nye, sị, “ọ ga-adị maka otu oge, na oge abụọ, na ọkara oge; ma mgbe ọ ga-emesị chụsasịa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụ.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Ajụjụ nke osimiri Ulai na Hiddekel bụ, “ruo ole mgbe ka ọhụụ nke ikposa ndị Chineke ga-adị, nke ikpere arụsị mezuru mbụ, ma mesịa papalizim, ka ha na-azọda ebe nsọ na usuu ndị agha?” Azịza ya bụ na ịzọda ahụ kwụsịrị n’afọ 1798, mgbe ọrụ Palmoni n’ịkpọlite ụlọ nsọ Millerite malitere, ma mesịa kwụsị afọ iri anọ na isii ka e mesịrị, n’afọ 1844, mgbe a ga-asachapụ ebe nsọ.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

N’isi nke iri na abụọ, Daniel nụrụ mkparịta ụka ahụ, “ma aghọtaghị m ya.” Daniel gosipụtara ọchịchọ ịghọta, dịka e gosiri ya n’ịjụ Kraịst. “O Onyenwe m, gịnị ka ga-abụ njedebe nke ihe ndị a?” Okwu ya nke igosi ọchịchọ ịghọta nọchiri anya ọchịchọ nke ụmụ agbọghọ amamihe nwere ịghọta, n’ihi na e debere mkparịta ụka ahụ dum n’etiti ntụaka abụọ ahụ banyere idechi akwụkwọ Daniel ruo n’oge ọgwụgwụ. Daniel nọchiri anya ọchịchọ e tinyere n’obi William Miller ịghọta eziokwu ahụ e meghere n’afọ 1798, eziokwu mbụ e duru ya ka ọ mata bụ ịzọpịa ebe nsọ ahụ na usuu ndị ahụ n’okpuru ụkwụ, mbụ site n’ekpere arụsị ma mesịa site n’ọchịchị popu n’oge ahụ e gbasasịrị ike nke ndị nsọ, n’imezu “oge asaa” ahụ, nke Levitikọs iri abụọ na isii.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

A na-anọchi anya ọchịchọ Miller ịmata eziokwu ahụ site n’ọchịchọ Daniel, ma nghọta Miller ezughị ezu. Daniel na-anọchi anya ọchịchọ Miller, Belteshazzar kwa na-anọchi anya ndị nwere nghọta zuru ezu banyere okwu ahụ na ọhụụ ahụ. E nwere ọ dịkarịa ala eziokwu ise dị mkpa bụ akụkụ nke ahụmahụ ndị Millerite n’isi nke iri na abụọ nke Daniel, ndị ga-enwe ihe ha na ya yiri n’akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ. Otu bụ na ha mezuru ma ghọta na ha na-emezu ilu ụmụ agbọghọ iri ahụ, ya na usoro ule ya nke nzọụkwụ atọ, nke ọzọ bụ na ha na-aghọta nkume ntọala nke “oge asaa,” nke Levitikọs isi nke iri abụọ na isii.

We will continue this study in our next article.

Anyị ga-aga n’ihu n’ọmụmụ ihe a n’isiokwu anyị na-esonụ.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

“‘Mgbe ahụ ka a ga-eji alaeze eluigwe tụnyere ụmụ agbọghọ iri ndị na-amaghị nwoke, ndị weere oriọna ha wee pụọ izute nwoke a na-alụ ọhụrụ. Ise n’ime ha bụ ndị maara ihe, ise kwa bụ ndị nzuzu. Ndị ahụ bụ ndị nzuzu weere oriọna ha, ma ha eweghị mmanụ soro ha; ma ndị maara ihe weere mmanụ n’ite ha tinyere oriọna ha. Mgbe nwoke a na-alụ ọhụrụ nọ na-egbu oge, ha niile dara n’ụra, wee hie ụra. Ma n’etiti abalị, e mere mkpu, Lee, nwoke a na-alụ ọhụrụ na-abịa; pụtanụ izute ya. Mgbe ahụ ụmụ agbọghọ ahụ niile biliri dozie oriọna ha. Ndị nzuzu wee sị ndị maara ihe, Nyenu anyị ụfọdụ n’ime mmanụ unu; n’ihi na oriọna anyị na-anyụ. Ma ndị maara ihe zara, sị, Mba; ka o wee ghara ịdị ezughị anyị na unu: kama gaanụkwuru ndị na-ere ya, zụtaranụ onwe unu. Ma mgbe ha gara ịzụ ya, nwoke a na-alụ ọhụrụ bịara; ndị ahụ dị njikere wee soro ya banye n’oriri agbamakwụkwọ ahụ: e wee mechie ụzọ. Mgbe e mesịrị, ụmụ agbọghọ ndị ọzọ ahụ bịakwara, na-asị, Onyenwe anyị, Onyenwe anyị, megheere anyị. Ma ọ zara sị, N’ezie asị m unu, amaghị m unu. Ya mere, mụrụ anya; n’ihi na unu amaghị ụbọchị ahụ ma ọ bụ awa ahụ nke Nwa nke mmadụ na-abịa n’ime ya.’”

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

“Ugbu a ka anyị nọ na-ebi n’oge dị oké ize ndụ, ma ọ dịghị onye ọbụla n’ime anyị kwesịrị ịdị nwayọ n’ịchọ nkwadebe maka ọbịbịa nke Kraịst. Ka onye ọbụla ghara iso ihe atụ nke ụmụ agbọghọ amaghị ihe, ma chee na ọ ga-adị mma ichere ruo mgbe nsogbu ahụ ga-abịa tupu e nweta nkwadebe nke agwa ga-eme ka o guzo n’oge ahụ. Ọ ga-adị oke echi ịchọ ezi omume nke Kraịst mgbe a kpọrọ ndị ọbịa ka ha bata ma nyochaa ha. Ugbu a bụ oge iyi ezi omume nke Kraịst,—uwe agbamakwụkwọ ahụ nke ga-eme ka i ruo eru ịbanye n’oriri agbamakwụkwọ nke Nwa Atụrụ ahụ. N’ilu ahụ, e gosiri ụmụ agbọghọ amaghị ihe dịka ndị na-arịọ mmanụ, ma ha enwetaghị ya dịka ha rịọrọ. Nke a bụ ihe nnọchianya nke ndị na-akwadobeghị onwe ha site n’ịzụlite agwa ga-eme ka ha guzo n’oge nsogbu. Ọ dị ka a ga-asị na ha gara n’ebe ndị agbata obi ha nọ sị, Nye m agwa gị, ma ọ bụghị ya, m ga-ala n’iyi. Ndị ahụ nwere amamihe apụghị inye mmanụ ha n’oriọna na-anyụ-anyụ nke ụmụ agbọghọ amaghị ihe. Agwa abụghị ihe a pụrụ inyefe onye ọzọ. A pụghị ịzụ ya ma ọ bụ ree ya; ọ bụ ihe a ga-enweta. Onyenwe anyị enyela onye ọbụla ohere inweta agwa ezi omume n’oge ule; ma Ọ kwadobeghị ụzọ nke otu onye mmadụ ga-esi nyefee onye ọzọ agwa ahụ nke o zụlitere site n’ịgafe ahụmịhe siri ike, site n’ịmụ ihe n’aka Onye Ozizi ukwu ahụ, ka o wee nwee ike igosi ndidi n’okpuru ọnwụnwa, ma jiri okwukwe rụọ ọrụ nke na ọ ga-enwe ike iwepụ ugwu nke ihe ndị agaghị ekwe omume. Ọ gaghị ekwe omume inyefe ísì ọma nke ịhụnanya,—inye onye ọzọ ịdị nro, amamihe n’omume, na ntachi obi. Ọ gaghị ekwe omume ka otu obi mmadụ wụsa n’ime nke ọzọ ịhụnanya nke Chineke na nke mmadụ.”

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

“Ma ụbọchị ahụ na-abịa, ọ dịkwa nso n’elu anyị, mgbe a ga-ekpughe akụkụ ọ bụla nke agwa site n’ọnwụnwa pụrụ iche. Ndị ga-anọgide bụrụ eziokwu nye ụkpụrụ, ndị ga-eji okwukwe ruo ọgwụgwụ, ga-abụ ndị e gosipụtara na ha bụ eziokwu n’okpuru ule na nnwale n’oge ndị gara aga nke oge ule ha, ndịkwa kpụpụtara agwa ha dịka oyiyi nke Kraịst. Ọ ga-abụ ndị zụlitere mmekọrịta dị nso na Kraịst, ndị, site n’amamihe na amara ya, bụ ndị na-ekere òkè n’ọdịdị Chineke. Ma ọ dịghị mmadụ ọbụla pụrụ inye onye ọzọ nsọpụrụ sitere n’obi na àgwà ọma dị elu nke uche, ma ọ bụ mejuo adịghị ike ya site n’ike omume ọma. Anyị nile nwere ike imere ibe anyị ọtụtụ ihe site n’inye mmadụ ihe nlereanya yiri nke Kraịst, si otú a na-emetụta ha ka ha gakwuuru Kraịst maka ezi omume ahụ na-enweghị ya ha enweghị ike iguzo n’ikpé. Ndị mmadụ kwesịrị iji ekpere tụlee okwu dị mkpa nke iwulite agwa, ma kpụpụta agwa ha dịka ihe nlereanya nke Chineke.” The Youth Instructor, January 16, 1896.