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# The Book of Daniel - Number Thirty-Nine

Akwụkwọ Daniel - Nọmba Iri Atọ na Itoolu

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

Ikpughe Mkpughe Amụma: Nrọ William Miller na Mweghachi nke Eziokwu Ntọala n’Ụbọchị Ikpeazụ

Author

Jeff Pippenger

Published

January 3, 2024

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

Anyị na-atụle etu nrọ William Miller si metụta amụma n’ụbọchị ikpeazụ, ebe ahụ ka amụma nile na-enweta mmezu ha zuru oke. Nrọ Miller na-egosi nchọpụta, iguzobe, iju ajụjụ, ilili, na iweghachi eziokwu ndị ntọala nke Adventizim ndị e jikọtara site n’ozi ije ozi Miller. Eziokwu ndị ahụ nke ntọala nọchiri anya eziokwu ndị e meghere akara ha na 1798. A na-anọchi eziokwu ndị ahụ anya site n’ọhụụ nke Osimiri Ulai. Nrọ Miller, dịka e dere ya n’akwụkwọ Early Writings, bụ nrọ nke abụọ ya, ma e jirila nrọ nke abụọ Nebukadneza kọwaa ya n’ụdị ihe atụ, dịka e jirikwa Nebukadneza kọwaa Miller n’onwe ya n’ụdị ihe atụ.

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.

Edemede e bipụtara na mbụ egosila otú njedebe nke ndụ Nebukadneza nke “oge asaa,” nke o biri na obi anụ ọhịa, siri kwụsị n’ihe nnọchianya na 1798. E mechara weghachi alaeze ya, ma n’oge ahụ ka Nebukadneza, nke mbụ, nọchiri anya nwoke a gbanwere kpamkpam. N’ihe gbasara “oge ọgwụgwụ,” na 1798, ọ nọchiri anya “ndị amamihe.” Anyị achọpụtakwala kwa na, dị ka eze mbụ nke Babilọn, ikpe Nebukadneza nke “oge asaa” nọchiri anya n’ụdị amụma ikpe Belshaza nke puku abụọ na narị ise na iri abụọ ya (mene, mene, tekel, upharsin), onye bụ eze ikpeazụ nke Babilọn.

> “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.

> “Nye onye-isi ikpeazụ nke Babilọn, dị ka e si bụrụ ihe nnọchianya nye nke mbụ ya, ka ikpe nke Onye Nche ahụ dị nsọ bịarutere: ‘Eze, … a gwara gị ya; alaeze ahụ apụọla n’aka gị.’ Daniel 4:31.” Prophets and Kings, 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.

Nwannaanyị White kọwara Belshaza n’oge ikpe ya dị ka “eze nzuzu.” N’ọgwụgwụ oge ikpe Nebukadneza, ọ na-anọchi anya “eze amamihe,” n’ihi na o ritere uru site n’ikpe nke “oge asaa,” ma Belshaza, ọ bụ ezie na ọ maara akụkọ ahụ, jụrụ irite uru n’ime ya.

> “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.

> “Ma ịhụnanya Belshaza nwere n’ihe ntụrụndụ na n’itowanye onwe ya ugwu kpochapụrụ n’obi ya nkuzi ndị ọ gaghị echefu echefu ma ọlị; o wee mee mmehie ndị yiri nke wetara Nebukadneza ikpe pụrụ iche. O tufuru ohere ndị e jiri amara nye ya, na-eleghara iji ohere ndị dị n’aka ya mee ka ọ mata eziokwu anya. ‘Gịnị ka m ga-eme ka e wee zọpụta m?’ bụ ajụjụ eze ukwu ahụ ma onye nzuzu jụrụ gafee n’enweghị mmasị.” 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.

Nebukadneza bụ ihe nnọchianya nke “ndị amamihe” n’afọ 1798, ndị na-aghọta mmụba nke ihe ọmụma n’oge ọgwụgwụ.

> “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.

> “Nganga ahụ o ji nganga kwuo esichabeghị n’ọnụ ya pụta, mgbe olu sitere n’Eluigwe gwara ya na oge ikpe Chineke họpụtara eruola. N’otu ntabi anya, e wepụrụ ya uche ya, o wee ghọọ dịka anụ ọhịa. Afọ asaa ka e wedara ya n’ọnọdụ a. Na njedebe nke oge a, e weghachiri ya uche ya, ma mgbe ahụ, ka o ji ịdị umeala n’obi lelie anya n’ebe nnukwu Chineke nke Eluigwe nọ, ọ matara aka Chineke n’ime ntaramahụhụ a, e wee weghachi ya ọzọ n’ocheeze ya.

> “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.

> “N’ikwupụta ya n’ihu ọha, Eze Nebukadneza kwetara mmehie ya, nakwa nnukwu ebere nke Chineke n’iweghachi ya. Nke a bụ omume ikpeazụ nke ndụ ya dịka e dekọrọ ya n’Akụkọ Nsọ.” 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.

Ná ngwụsị nke “oge asaa” nke Nebukadneza, o mere nkwupụta n’ihu ọha, nke gụnyekwara nkwupụta mmehie n’ihu ọha. Miller, dịka Nebukadneza, na-anọchi anya “ndị maara ihe” n’afọ 1798, ndị na-aghọta mmụba nke ihe ọmụma n’oge ọgwụgwụ. Ha abụọ nwere nrọ abụọ, ma nrọ nke abụọ nke onye ọ bụla n’ime ha na-akọwapụta “oge asaa” ahụ n’ụzọ ihe atụ. E gosiriwo n’edemede ndị gara aga na “oge asaa” ahụ na-akara ebe mgbanwe.

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.

N’afọ 1798, Nebukadneza na-egosi mgbanwe site n’ọnọdụ mpako ya gaa n’ọnọdụ nke ndị maara ihe. Nke a gụnyere nkwupụta ọha ya. Afọ 1798 bụkwa ebe mgbanwe dị n’etiti alaeze nke ise na nke isii n’amụma Akwụkwọ Nsọ. Ọ kpọkwara akara mbata nke mmụọ-ozi mbụ, si otu a gosi oge nkesa ọhụrụ, n’ihi na ịdọ aka ná ntị banyere ikpe na-abịa apụghị ime ruo mgbe alaeze nke ise n’amụma Akwụkwọ Nsọ natara ọnya ọnwụ ya.

> “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.

> “Ozi ahụ n’onwe ya na-enye ìhè banyere oge a ga-eme mmegharị a. Ekwuputara ya na ọ bụ akụkụ nke ‘oziọma ebighị ebi;’ ọ na-ekwupụtakwa mmeghe nke ikpe ahụ. E kwusawo ozi nzọpụta n’oge niile; ma ozi a bụ akụkụ nke oziọma nke a pụrụ ikwusa naanị n’ụbọchị ikpeazụ, n’ihi na naanị mgbe ahụ ka ọ ga-abụ eziokwu na elekere ikpe abịawo. Amụma ndị ahụ na-egosi usoro ihe omume na-eso onwe ha nke na-eduga ruo n’oge mmeghe nke ikpe ahụ. Nke a bụ eziokwu karịsịa banyere akwụkwọ Daniel. Ma akụkụ ahụ nke amụma ya nke metụtara ụbọchị ikpeazụ, e nyere Daniel iwu ka o mechie ya ma kaa ya akara ‘ruo oge ọgwụgwụ.’ Ọ bụghị ruo mgbe anyị ruru oge a ka a pụrụ ikwusa ozi banyere ikpe ahụ, nke dabeere na mmezu nke amụma ndị a. Ma n’oge ọgwụgwụ, ka onye-amụma ahụ na-ekwu, ‘ọtụtụ ga-agagharị ije n’ihu na azụ, a ga-amụbakwa ihe ọmụma.’ Daniel 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.

> “Pọl, bụ́ onye-ozi, dọrọ nzukọ Kraịst aka ná ntị ka ha ghara ile anya ịbịa Kraịst n’oge ya. Ọ sịrị, ‘Ụbọchị ahụ agaghị abịa, ma e wezụga ma ndapụ n’ezi okwukwe buru ụzọ bịa, e meekwa ka e kpughee nwoke mmehie ahụ.’ 2 Ndị Tesalonaịka 2:3. Ọ bụghị ruo mgbe nnukwu ndapụ n’ezi okwukwe ahụ gasịrị, na ogologo oge ọchịchị nke ‘nwoke mmehie’ ahụ gachara, ka anyị pụrụ ile anya ọbịbịa Onyenwe anyị. ‘Nwoke mmehie’ ahụ, nke a na-akpọkwa ‘ihe omimi nke ajọ omume,’ ‘nwa nke ila n’iyi,’ na ‘onye ajọ ahụ,’ na-anọchi anya ọchịchị popu, nke, dịka e buru amụma ya n’amụma, ga-edobe ịdị elu ọchịchị ya ruo afọ 1260. Oge a bịara na njedebe n’afọ 1798. Ọbịbịa Kraịst enweghị ike ime tupu oge ahụ. N’ịdọ aka ná ntị ya, Pọl gụnyere oge nile nke oge nke Kraịst n’etiti ndị mmadụ ruo n’afọ 1798. Ọ bụ n’akụkụ oge ahụ ka a ga-ekwusara ozi banyere ọbịbịa nke ugboro abụọ nke Kraịst.”

> “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.

> “Ọ dịghị ozi dị otu a e nyeworo n’oge ndị gara aga. Pọl, dị ka anyị hụworo, ekwusaghị ya; ọ tụrụ ụmụnna ya aka n’ọdịnihu nke nọ n’ebe dị anya n’oge ahụ maka ọbịbịa nke Onyenwe anyị. Ndị Ndozigharị ekwusaghịkwa ya. Martin Luther debere ikpe ahụ ihe dị ka narị afọ atọ n’ọdịnihu site n’oge ya. Ma kemgbe 1798, e meghere akwụkwọ Daniel, ihe ọmụma banyere amụma aba ụba, ọtụtụ ndịkwa ekwusawo ozi ahụ dị nsọ nke ikpe dị nso.” 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.

N’afọ 1798, oge nchịkwa ọhụrụ nke ọrụ nzọpụta bịara, oge nchịkwa ọhụrụ ahụ wee nye ịdọ aka ná ntị banyere oge nchịkwa ọzọ nke ga-amalite n’afọ 1844. N’oge mgbanwe ahụ nke nchịkwa, a ga-emechi otu ụzọ, e meghekwa otu ụzọ.

> 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.

> Degara mmụọ-ozi nke nzukọ dị na Filadelfia, dee, si: Ihe ndị a ka Onye ahụ dị nsọ na-ekwu, Onye ahụ bụ eziokwu, Onye ahụ nwere mkpịsị ugodi Devid, Onye na-emeghe, ọ dịghịkwa onye ọ bụla na-emechi; na-emechikwa, ọ dịghịkwa onye ọ bụla na-emeghe; Amaara m ọrụ gị nile: lee, edoworom n’ihu gị ọnụ ụzọ meghere emepe, ọ dịghịkwa onye ọ bụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, ma i debewo okwu m, ị gọnarịkwaghịkwa aha m. Mkpughe 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.

Mmeghe ọnụ ụzọ na-akara mmalite nke usoro oge ọhụrụ. E nwere mgbanwe n’usoro oge nke alaeze na nke ozi n’afọ 1798, na njedebe nke iwe mbụ ahụ, nke e mezuru site n’afọ 723 T.K. ruo 1798. E nwekwara mgbanwe n’usoro oge n’afọ 1844, na njedebe nke iwe ikpeazụ ahụ, nke e mezuru site n’afọ 677 T.K. ruo 1844. N’afọ 1798, usoro oge nke ozi mmụọ ozi mbụ ahụ, nke dọrọ aka ná ntị banyere ikpe na-abịanụ, abịarutela. A na-anọchi anya ma Nebukadneza ma Miller dịka “ndị maara ihe,” n’oge “njedebe,” mgbe e meghere “ọnụ ụzọ” nye usoro oge ime nke ozi mmụọ ozi mbụ ahụ, nakwa nye mgbanwe usoro oge mpụta site n’aka anụ ọhịa nke si n’oké osimiri ruo n’aka anụ ọhịa nke si n’ala. E mezuru usoro oge nke ozi mmụọ ozi mbụ ahụ mgbe e meghere ọnụ ụzọ banye n’Ebe Kachasị Nsọ n’October 22, 1844, ma usoro oge nke mmụọ ozi nke atọ ahụ, na ikpe nyocha ahụ, bịarutere.

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.

Nrọ nke abụọ nke Miller malitere mgbe e meghere ọnụ ụzọ n’afọ 1798, ọ na-ejedebe kwa mgbe e meghere ọnụ ụzọ n’oge mgbanwe nke “ndị àmà abụọ” ahụ a kpọlitere n’ọnwụ ka ha kpọsaa ozi nke Mkpu Etiti Abalị. N’amụma, ma Nebukadneza ma Miller nọchiri anya mgbanwe ahụ sitere n’alaeze nke anụ ọhịa si n’osimiri pụta ruo n’alaeze nke anụ ọhịa si n’ụwa pụta n’afọ 1798. Ha abụọ nọchiri anya nkwupụta banyere ịbịaru nso na mbata nke ikpe nnyocha ahụ n’afọ 1844. Afọ 1798 na 1844 nọchiri anya mmechi nke mbụ na nke ikpeazụ n’ime “iwe” nile nke Chineke megide ndị Ya, nke emezuru n’ime oge “oge asaa,” dịka e gosiri ya n’akwụkwọ Levitikọs iri abụọ na isii. Afọ iri anọ na isii sitere n’afọ 1798 ruo n’afọ 1844 nọchiri anya iwuli ụlọ nsọ nke mmụọ ahụ, nke onye ozi nke ọgbụgba ndụ bịakwutere na mberede na October 22, 1844, mgbe Kraịst si n’Ebe Nsọ banye n’Ebe Nsọ Kachasị Elu.

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.

1798, na 1844, na-achọpụta ngafe (karịa otu), ndị e ji “oge asaa” kaa akara. Ngafe nke Adventizim Millaịt nke Filadelfia gaa n’Adventizim Millaịt nke Laodisia n’afọ 1856, ka e jikwara mmụba nke ihe ọmụma banyere “oge asaa” kaa akara, nke e mesịrị jụ n’afọ 1863. N’afọ 1798, e nweela mmụba nke ihe ọmụma sitere n’akwụkwọ Daniel, nke gụnyere otu “oge asaa” ahụ nke Levitikọs iri abụọ na isii, nke a ga-ajụ na njedebe nke Adventizim Millaịt nke Filadelfia.

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.

E gosiri mgbanwe nke ngagharị nke mmụọ-ozi mbụ site na Filadelfia ruo Laodisia site n’afọ asaa ahụ sitere n’afọ 1856 ruo 1863. Ozi Laodisia rutere n’afọ 1856, ma n’ime afọ asaa, ìhè ọhụrụ nke “oge asaa” ahụ e meghere akara ya mepụtara usoro ọnwụnwa nzọụkwụ atọ, nke Adventizim dara n’afọ 1863. E nyere afọ asaa ka a nata ma ọ bụ jụ ìhè nke “oge asaa” ahụ. Mgbanwe nke ngagharị nke Adventizim Millerite Filadelfia gaa na Adventizim Millerite Laodisia na-anọchi anya n’ụdị ihe atụ ntụgharị nke usoro ahụ n’ọgwụgwụ, ya bụ, mgbanwe nke ngagharị Laodisia nke mmụọ-ozi nke atọ gaa na ngagharị Filadelfia nke mmụọ-ozi nke atọ.

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.

Amụma afọ iri isii na ise nke Aịzaịa na-egosi mmalite nke iwe mbụ na nke ikpeazụ nke Chineke megide alaeze ugwu, emesịa megide alaeze ndịda nke Izrel.

> 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.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise ka a ga-agbajikwa Ifrem, ka ọ ghara ịbụ ndị mmadụ. Aịsaịa 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.

E nyere amụma Aịzaya nke afọ iri isii na ise n’afọ 742 BC, ma n’ime afọ iri isii na ise ahụ, alaeze ugwu ga-apụ n’anya. Afọ iri na itoolu ka e mesịrị, mgbe 742 BC gachara, ya bụ n’afọ 723 BC, Asiria buru alaeze ugwu n’ohu. N’ọgwụgwụ afọ iri isii na ise ahụ, iwe nke alaeze ndịda malitere n’afọ 677 BC, mgbe ndị Babilọn dọọrọ Manase n’agha. Ya mere, afọ iri isii na ise ahụ na-anọchi anya oge nke afọ iri na itoolu ruo n’ịdọrọ mbụ nke alaeze ugwu n’agha, mgbe ahụkwa afọ iri anọ na isii ọzọ ruo n’ịdọrọ Manase n’agha.

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.

Amụma ndị ahụ rutere n’imezu ha n’oge nke ọ bụla n’afọ 1798, 1844, na 1863. N’afọ 1798, mgbanwe dị n’ime ozi nke nzọpụta mere site n’ịbịa nke mmụọ ozi mbụ, mgbanwe dị n’èzí nke alaeze dị iche iche nke amụma Baịbụl mekwara. N’afọ 1844, mgbanwe dị n’ime ozi nke nzọpụta mere ka e mechie ụzọ nke Ebe Nsọ, ikpe nyocha wee malite site n’ịbịa nke mmụọ ozi nke atọ. N’afọ 1863, mgbanwe dị n’èzí mere ka mpi abụọ nke anụ ọhịa nke ụwa kewaa n’ime òtù abụọ.

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.

Mpi Republican kewara n’ime òtù ndọrọ ndọrọ ọchịchị abụọ ndị ga-achị akụkọ ihe mere eme nke anụ ọhịa nke ụwa site n’oge ahụ gaa n’ihu. Mpi Protestant kewara n’ime ngosipụta abụọ nke ndapụ n’ezi okwukwe: otu òtù na-azọrọ ịbụ Protestant nke na-azọrọ na ha na-edebe ụbọchị izu ike nke ụbọchị nke asaa, na klas ọzọ nke na-azọrọ ịbụ Protestant, ma na-akwado ụbọchị anyanwụ dịka ụbọchị ofufe ha họpụtara.

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.

N’akụkọ ihe mere eme ahụ, e nwara mpi Protestant ahụ nke si n’Ọgbọ Ọchịchịrị pụta site n’August 11, 1840 ruo October 22, 1844, ma ọ dara n’usoro nnwale ahụ, si n’aka ndị Protestant na-edebe Sọnde gbanwee bụrụ ndị Protestant nupụrụ okwukwe isi na-edebe Sọnde.

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.

N’akụkọ ihe mere eme nke ezi mpi Protestant nke e guzobere ma mata ya na 1844, usoro nnwale mere site na 1856 ruo 1863. Mgbe ahụ, ezi mpi Protestant na-edebe ụbọchị izuike si na Filadelfia gafee ruo Laodisia, ma kwa site n’ebe ndị ezi Protestant na-edebe ụbọchị izuike nọ ruo n’ebe mpi Protestant ndapụ n’ezi ofufe na-edebe ụbọchị izuike nọ. “Ugboro asaa” ahụ metụtara 1798, 1844, 1856 na 1863. “Ugboro asaa” ahụ bụ akara a na-ejikọta ya na ebe mgbanwe dị, a na-eguzobekwa eziokwu a n’elu ọtụtụ ndị akaebe.

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.

N’afọ 1798, e nwere mmụba nke ihe ọmụma banyere “oge asaa ahụ,” n’ihi na amụma oge mbụ Miller chọpụtara bụ eziokwu ahụ n’onwe ya. Ka ọ na-erule afọ 1863, a jụrụ eziokwu ahụ, si otú a na-akọwa njedebe nke oge mmechi nke afọ iri isii na ise nke amụma ahụ e depụtara na Aịsaịa isi nke asaa.

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.

Amụma afọ puku abụọ na narị ise na iri abụọ a n’uju ya nwere oge nkewa afọ iri isii na ise n’akụkụ mbido ma n’akụkụ ọgwụgwụ, n’ụdị oyiyi ntụgharị azụ, dị ka enyo. N’mbido nke ọgwụgwụ ahụ nke afọ iri isii na ise (1798), nke e ji mbido nke mbido ahụ nke afọ iri isii na ise nọchianya ya n’afọ 742 T.K., mgbe e nyere amụma ahụ, e nwere mmụba nke ihe ọmụma banyere “oge asaa,” nke ndị “amara” bụ ndị Millerite ghọtara ma kpọsaa. N’ọgwụgwụ nke ọgwụgwụ ahụ nke afọ iri isii na ise n’afọ 1863, e nwekwara mmụba ọzọ nke ihe ọmụma banyere otu eziokwu ahụ, nke n’ikpeazụ ndị “nchụàjà” a kpuru okpu n’oge na-adịbeghị anya nke mpi Protestant eziokwu ahụ jụrụ.

> 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.

> E bibiri ndị m n’ihi ụkọ ihe ọmụma: n’ihi na i jụwo ihe ọmụma, m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m ọzọ: ebe i chefuworo iwu nke Chineke gị, m ga-echefukwa ụmụ gị. Hosea 4:6.

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

Ịba ụba nke ọmụma mgbe e mepere akwụkwọ Daniel jikọtara ya na “oge asaa,” ya mere ọ bụghị naanị ihe nnọchianya nke ebe mgbanwe, kama ọ bụkwa nke mmeghe nke ozi amụma ahụ.

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.

Mgbanwe ọzọ bidoro n’ụbọchị Julaị 18, 2020, site n’ịda mbà n’obi nke mbụ, nke malitere “oge ichere ahụ,” ma gosi mmalite nke ụbọchị atọ na ọkara nke isi nke iri na otu nke Mkpughe, bụ nke ndị àmà abụọ ahụ dina nwụrụ anwụ n’okporo ámá nke nnukwu obodo Sọdọm na Ijipt.

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.”

Ụbọchị Julaị 18, 2020, na-akara mmalite nke ụbọchị ihe nnọchianya atọ na ọkara (otu “ugboro asaa”), nke akụkọ ihe mere eme nke 1856 ruo 1863 gosipụtara. Oge abụọ ahụ bụ ihe nnọchianya nke “ugboro asaa.” Oge abụọ ahụ na-akara mgbanwe nke ndokwa oge dị iche iche (ntụgharị). Oge abụọ ahụ na-anọchi anya mmụba nke ihe ọmụma metụtara “ugboro asaa.”

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.

Ọ bụ n’oge mgbanwe site n’alaeze Babilọn ruo n’alaeze Midia na Peasia ka Daniel kpere ekpere nke Levitikọs iri abụọ na isii, si otu a mee ka ekpere Levitikọs iri abụọ na isii bụrụ akara ụzọ nke mgbanwe nke ụbọchị ikpeazụ. N’ọhụ Miller, n’ọgwụgwụ ngosipụta asaa nke okwu ahụ bụ “ịchụsasị,” Miller na-akwa ákwá ma na-ekpekwa ekpere. Ịkwa ákwá ahụ na-akara ebe ọdụm nke ebo Juda (nwoke ahụ ji ahịhịa uzuzu), na-emeghe akara nke ozi e mechiri emechi.

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.”

Ekpere Miller na-akara ekpere ahụ nke Levitikọs iri abụọ na isii nke Daniel, nke ejikọtara na “ugboro asaa,” ma nke mere mgbe e meghere ọnụ ụzọ na windo n’ọhụ Miller. Ma ekpere Daniel, n’isi nke itoolu, kwekọkwara na ekpere Daniel n’isi nke abụọ. O kwekọkwara na ekpere nkwupụta mmehie nke Nebukadneza n’ọgwụgwụ nke “ugboro asaa” ya.

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.

Ya mere, e jiri ekpere nke Levitikọs iri abụọ na isii nọchite anya ekpere Miller, nke bụ ekpere ọha nke nkwupụta mmehie na ekpere arịrịọ maka imeghe nke nzuzo amụma ikpeazụ, n’ihi na amụma niile na-egosi ụbọchị ikpeazụ. Ya mere, nzuzo nke Daniel isi nke abụọ na-anọchi anya nzuzo ikpeazụ a ga-emeghe. Ekpere Miller, n’ime nrọ ya, bụ ekpere nke nchegbu na iwe ezi omume banyere arụ arụ ndị mere gbasara nkume dị oké ọnụ ahịa ndị dị n’ime ụlọ ya. E gosiri nchegbu ya site n’aka ndị na-asụ ude ma na-akwa ákwá n’Ezikiel isi nke itoolu, n’oge akara nke otu narị puku na iri anọ na anọ.

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

Miller lere anya ka a na-eli eziokwu ndị ahụ nwayọọ nwayọọ site n’ozizi ụgha ndị e mere ka ha yie nke ọma, nke n’ikpeazụ rutere n’ókè ebe e bibiri igbe ozu ahụ (ya bụ, Akwụkwọ Nsọ n’onwe ya). Mbibi nke igbe ozu Miller mere n’ọgbọ nke atọ nke Adventism mgbe e nwere mmegharị e ji ebumnobi mee iji wepụ Akwụkwọ Nsọ King James n’ọnọdụ ya dochie ya anya site n’nsụgharị Akwụkwọ Nsọ nke oge a, ndị emerụrụ emerụ, nke gbadoro ụkwụ n’Okpukpe Katọlik.

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

Miller bere ákwá, mesịa kpee ekpere, ozugbo ahụkwa, ụzọ meghere, ndị mmadụ niile pụkwara. Mgbe ahụ nwoke ahụ ji ahịhịa ịsacha unyi (Odum nke ebo Juda) batara, meghee windo dị iche iche, wee malite ihicha ụlọ ahụ. Mgbe ahụ Miller kwupụtara nchegbu ya banyere ọla ndị ahụ gbasasịrị agbasa, nwoke ahụ ji ahịhịa ịsacha unyi wee kwe nkwa na ọ ga-elekọta ọla ndị ahụ. N’etiti mgbagharị na mkpọtụ nke ọrụ ihicha nke nwoke ahụ ji ahịhịa ịsacha unyi, Miller mechiri anya ya nwa oge, ma mgbe o meghere anya ya, ihe mkpofu ahụ apụọla. Ọla ndị ahụ gbasasịrị gburugburu ụlọ ahụ, nwoke ahụ ji ahịhịa ịsacha unyi wee debe igbe ukwu ahụ n’elu tebụl, chịkọta ọla ndị ahụ, tụba ha n’ime igbe ahụ, ma sị, “bịa hụ.”

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.

Okwu ahụ, “bia hụ,” bụ akara na e kpughere eziokwu ọhụrụ. Eziokwu ahụ e kpughere nye Miller bụ eziokwu ikpeazụ, n’ihi na ihe na-esote ime bụ ịkpọte Miller n’oge “mkpu,” nke na-anọchi anya akwa ukwu ahụ. Miller bụ onye ikpeazụ natara ozi nke Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ndị Millerite, ma ozugbo tupu mkpu ahụ nke na-akpọte ya n’ime nrọ, o mechiri anya ya obere oge. Nanị amaokwu dị n’Akwụkwọ Nsọ nke na-ekwu maka “obere oge” na “anya” na-akọwa mbilite n’ọnwụ mbụ ahụ.

> 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.

> Lezienụ, ana m egosi unu ihe omimi; ọ bụghị anyị niile ga-arahụ ụra, ma a ga-agbanwe anyị niile, n’otu ntabi anya, n’ịkpisi anya, mgbe opi ikpeazụ ga-ada: n’ihi na opi ahụ ga-ada, a ga-emekwa ka ndị nwụrụ anwụ bilie n’enweghị ire ure, a ga-agbanwekwa anyị. N’ihi na ihe a na-emebi emebi aghaghị iyi emebighị emebi, ihe a na-anwụ anwụ aghaghịkwa iyi anwụghị anwụ. 1 Ndị Kọrint 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.

N’akụkọ ihe mere eme nke mgbanwe nke mmegharị Laodisia nke mmụọ ozi nke atọ gaa na mmegharị Filadelfia nke mmụọ ozi nke atọ, dịka e si gosi ya na Mkpughe isi nke iri na otu, Miller na-anọchi anya onye ikpeazụ kpamkpam n’ime ndị amamihe na-amaghị nwoke ndị natara ozi nke Mkpu Etiti Abalị. Ndị mbụ natara ya bụ ndị kacha nwee mmụọ.

> “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.

> “Nke a bụ mkpu nke etiti abalị, nke ga-enye ozi mmụọ ozi nke abụọ ike. E zigara ndị mmụọ ozi site n’eluigwe ka ha kpọtee ndị nsọ dara mba n’obi ma kwadebe ha maka nnukwu ọrụ dị n’ihu ha. Ndị ikom kacha nwee nkà abụghị ndị mbụ natara ozi a. E zigara ndị mmụọ ozi n’ebe ndị dị umeala n’obi ma raara onwe ha nye nọ, wee kpalie ha ka ha welie mkpu ahụ, ‘Lee, Nwoke-alụ Nwanyị ahụ na-abịa; pụtanụ izute Ya!’ Ndị e nyere mkpu ahụ mere ngwa ngwa, ma n’ike nke Mmụọ Nsọ kwusaa ozi ahụ, wee kpọtee ụmụnna ha ndị dara mba n’obi. Ọrụ a esighị n’amamihe na mmụta nke mmadụ guzo, kama ọ guzosiri ike n’ike nke Chineke, ndị nsọ Ya ndị nụrụ mkpu ahụ enweghị ike iguzogide ya. Ndị kacha bụrụ ndị ime mmụọ natara ozi a mbụ, ndị ndị na-ebuburu ụzọ n’ọrụ ahụ na mbụ bụ ndị ikpeazụ natara ya ma nyere aka ime ka mkpu ahụ sie ike, ‘Lee, Nwoke-alụ Nwanyị ahụ na-abịa; pụtanụ izute Ya!’” 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.

Ná ngwụsị nke ụbọchị atọ na ọkara nke ihe nnọchianya dị n’Isi nke iri na otu nke Mkpughe, a na-ekwusa ozi mbụ n’ime ozi abụọ ahụ, nke e nọchiri anya ya n’Isi nke iri atọ na asaa nke Ezikiel. Ozi mbụ ahụ na-achịkọta ọkpụkpụ ndị nwụrụ anwụ na ndị gbasasịrị agbasa ọnụ, ma ha ka bụ ndị nwụrụ anwụ. E gosipụtara ozi ahụ site n’olu ahụ nke kpọrọ ákwá “n’ọzara”, si otu a mee ka amata na ozi Ezikiel na-amalite tupu ụbọchị atọ na ọkara nke ihe nnọchianya ahụ agwụ. Ụbọchị atọ na ọkara ahụ na-anọchi anya “ọzara”, ọ bụkwa site “n’ọzara” ka a na-ekwusa ozi ahụ. “Ọzara” ahụ bụkwa ihe nnọchianya nke “oge asaa,” nke na-akara mgbanwe na mmeghe nke ihe e mechiri emechi, nke na-ebute usoro ule.

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.

E nwere mmepe na-aga n’ihu nke ozi ahụ, nakwa nnabata na-aga n’ihu, dị ka e gosiri ya n’Akpu N’etiti Abalị nke akụkọ ihe mere eme nke ndị Millerite. Ndị kacha bụrụ ndị mmụọ kacha nara ozi nke olu onye na-eti mkpu n’ọzara, ndị ọkà akụkọ ihe mere eme nke Adventizim na-ezo aka n’akwụkwọ ozi William Miller dere nanị ụbọchị ole na ole tupu Ọktoba 22, 1844, ebe Miller na-agba akaebe na o mechara ghọta ma nabata ozi Samuel Snow banyere Akpu N’etiti Abalị.

> “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.

> “Nwanne m Himes m hụrụ ebube n’ọnwa nke asaa nke m na-ahụtụbeghị mbụ. Ọ bụ ezie na Onyenwe anyị egosila m ihe ọnwa nke asaa na-anọchi anya n’ụdị ya, otu afọ na ọkara gara aga, ma amaghị m ike nke ụdị ndị ahụ nke ọma. Ma ugbu a, ngọzi diri aha Onyenwe anyị, ahụrụ m mma, nkwekọ, na ịdị n’otu n’Akwụkwọ Nsọ, nke m kpeere ekpere ogologo oge, ma ahụghị ya ruo taa. Keleenu Onyenwe anyị, mkpụrụ obi m. Ka a gọzie Nwanne Snow, Nwanne Storrs, na ndị ọzọ, n’ihi na ha bụ ngwaọrụ e ji meghee anya m. Ọ fọdụrụ m ntakịrị ka m laa n’ụlọ. Ebube! Ebube! Ebube! Ebube!” William Miller, Signs of the Times, Ọktoba 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)

N’ime mmeghachi omume nke akụkọ banyere Mkpu Etiti Abalị ahụ, dịka e gosipụtara ya n’ụlọnrọ Miller, Miller mechiri anya ya ruo nwa oge. N’otu a ka ọ dị, “n’otu ntabi anya, n’ịfụgharị nke anya, n’ụda opi ikpeazụ ahụ: n’ihi na opi ahụ ga-ada, a ga-akpọlitekwa ndị nwụrụ anwụ.” N’ụlọnrọ Miller, ọ na-anọchi anya ndị ikpeazụ natara ozi nke Mkpu Etiti Abalị ahụ, dịka o mere n’akụkọ ndụ ya onwe ya. Ọ na-anọchi anya ndị ahụ nke n’ikpeazụ nakwere ozi ahụ kpọmkwem tupu nwoke ahụ ji brọsh unyi achịkọta ihe ịchọ mma ndị gbasasịrị agbasa ma tụba ha n’ime nnukwu igbe ahụ. N’ime Mkpughe isi nke iri na otu, ndị ikpeazụ nakwere ozi nke abụọ nke Ezikiel, nke bụ ozi banyere ifufe anọ nke Alakụba, nke bụkwa ozi nke ịkàrà akara, na-eme nke a kpọmkwem tupu nke ikpeazụ n’ime opi asaa ahụ ada, nke bụ opi “Ahụhụ” nke atọ ahụ. “N’otu ntabi anya, n’ịfụgharị nke anya, n’ụda opi ikpeazụ ahụ: n’ihi na opi ahụ ga-ada, a ga-akpọlitekwa ndị nwụrụ anwụ n’enweghị nrụrụ, a ga-agbanwekwa anyị.” (1 Kọrịnt 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.

Akụkụ a na-akọwa mbilite n’ọnwụ mbụ nke na-eme n’ọbịbịa nke ugboro abụọ, ma e nwekwara mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ (ndị àmà abụọ ahụ) nke na-eme n’oge elekere nke nnukwu ala ọma jijiji nke Mkpughe isi nke iri na otu. N’ime “elekere” ala ọma jijiji ahụ, opi ikpeazụ nke opi asaa ahụ na-ada, a na-emekwa ka ndị àmà nwụrụ anwụ ndị ahụ dinaa n’okporo ámá dị ndụ ọzọ, ọ bụghị dịka ndị Laodisia, kama dịka ndị Filadelfia, n’ihi na n’oge opi nke Ahụhụ nke atọ, e mechiela ndị àmà abụọ ahụ akara, a gbanwekwara ha ka ha bụrụ ndị na-apụghị ire ure, n’ihi na ha agaghị eme mmehie ọzọ ma ọlị. Miller na-anọchi anya onye ikpeazụ na-anata ozi ahụ nke na-eme ka ndị àmà abụọ ahụ dị ndụ, nke bụ ozi nke ifufe anọ nke Alakụba, ọ bụkwa ozi nke imechi akara ahụ.

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.

Olu opi ahụ na-ebuli nke ikpeazụ n’ime ọkpụkpụ akọrọ ndị nwụrụ anwụ ndị a gbasasịrị n’okporo ámá Sọdọm na Ijipt. Miller hụrụ ka a na-eli eziokwu ndị ahụ nwayọọ nwayọọ site n’ozizi ụgha ndị e mepụtara iji dochie ha. N’ikpeazụ, Miller bere ákwá, na-akara oge mgbe mmeghe nke akara ahụ ga-amalite, n’ihi na mmeghe nke akara ahụ bụ ọrụ na-aga n’ihu nwayọọ nwayọọ. Mmeghe nke akara ahụ malitere n’oge ngwụcha nke ụbọchị atọ na ọkara ahụ.

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.

Mgbe Miller kwara ákwá, Onye ahụ nwere ike ịkpọghe akwụkwọ ahụ e mechiri emechi banyere n’akụkọ ahụ. N’ọhụ Miller, Onye ahụ bụ Nwoke Ahịhịa-ehicha Uzu. Miller wee kpee ekpere, ma ozugbo ọnụ ụzọ meghere, nke na-akara ebe mmegharị Laodisia nke mmụọ ozi nke atọ ga-esi gbanwee banye na mmegharị Filadelfia nke mmụọ ozi nke atọ. Ekpere ya bụ ekpere Levitikọs iri abụọ na isii, ọ bụ ekpere maka nghọta nke ihe nzuzo amụma ikpeazụ na nkwupụta n’ihu ọha nke nnupụisi ahụ wetara ụbọchị atọ na ọkara n’elu ndị àmà abụọ ahụ; ọ bụ ekpere nke ndị ahụ e jirila akara na Isi nke itoolu nke Ezekiel.

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.

Mgbe ekpere ahụ gasịrị, Kraịst (nwoke ahụ ji ahịhịa uzuzu) batara ma malite ihicha ụlọ ahụ. N’ọgwụgwụ ọrụ ihicha nke nwoke ahụ ji ahịhịa uzuzu rụrụ, Miller mechiri anya ya nwa oge, na-egosi njedebe nke oge ahụ e kwesiri ka a kpọlite ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ. Nwoke ahụ ji ahịhịa uzuzu wee kpọkọta ọla ndị ahụ gbasasịrị n’ụlọ Miller, ma tinye ha n’ime igbe ọhụrụ, nke ka ukwuu, n’elu tebụl dị n’etiti ụlọ Miller, dịka a na-ebuli ndị akaebe abụọ ahụ elu dịka ọkọlọtọ. Dịka ọkọlọtọ ahụ, ha wee kpọkuo ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babilọn ka ọ “bịa hụ” ozi ahụ nke Ọdụm nke ebo Juda ka tụbara ugbu a n’ime igbe ọhụrụ ahụ, nke ka ukwuu.

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.

N’edemede na isiokwu na-esonụ ịtụle ọhụụ nke Osimiri Ulai dịka akara nke eziokwu ndị sitere n’akwụkwọ Daniel nke e meghere akara ya na 1798. Anyị edobela tupu oge eruo isi ntụaka ole na ole n’ọnọdụ ha tupu atụle nke a. Nke mbụ bụ na ozi ndị Millerait bụ nke zuru okè (n’ogo uto ya), ma ọ bụghị nke ezu. Edobere ya n’ime etiti ikike mbibi abụọ, ọ bụghị atọ. Nke abụọ bụ na mgbe nrọ Miller na-akọwapụta mweghachi ikpeazụ nke eziokwu ntọala ndị ahụ, eziokwu ntọala ndị ahụ mgbe ahụ na-abụ “ugboro iri na-enwu karịa” ebube mbụ ha. Isi nke atọ bụ na mmegharị nke mmụọ ozi mbụ (mmegharị ndị Millerait), ka a na-emeghachi n’ime mmegharị nke mmụọ ozi nke atọ, ma ọ bụ ezie na e nwere ntakịrị ihe ndọ aka ná ntị dị mkpa. Ndị Millerait, dịka akara, bụ ndị Filadelfia; ha bụ Nebukadneza nke e chegharịrị, ma onye n’ikpeazụ, n’ụzọ dị mwute, “wughachiri Jeriko” na 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).

Mmegharị nke mmụọ-ozi nke atọ malitere dị ka ndị Laodisia, ndị nọ ná mkpa ntụgharị, ma n’ikpeazụ ha ga-esonye n’mbibi ikpeazụ nke Jeriko (Jeriko nke ụbọchị ikpeazụ).

> “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.

> “Onye Nzọpụta ahụ abịaghị iwepụ ihe ndị nna ochie na ndị amụma kwuru; n’ihi na Ọ bụ Ya onwe Ya kwuru site n’aka ndị nnọchi anya ndị a. Eziokwu nile nke okwu Chineke sitere n’aka Ya. Ma e tinyewo nkume ndị a dị oké ọnụ ahịa n’ụlọ nrụnye ụgha. E mewo ka ìhè ha dị oké ọnụ ahịa jeere njehie ozi. Chineke chọrọ ka e si n’ụlọ nrụnye njehie ha wepụ ha, dochie ha n’usoro eziokwu. Ọ bụ naanị aka nke Chineke pụrụ ịrụ ọrụ a. N’ihi njikọ ya na njehie, eziokwu ahụ nọworo na-eje ozi n’ọrụ onye iro nke Chineke na mmadụ. Kraịst bịara idobe ya n’ebe ọ ga-enye Chineke otuto, ma rụọkwa nzọpụta nke mmadụ.” The Desire of Ages, 287.

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