Article

# The Book of Daniel - Number Thirty-Six

Akwụkwọ Daniel - Nọmba Iri Atọ na Isii

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

Ihe Nnọchianya Amụma nke Nebukadneza: Ikpughe Ụzọakara Akụkọ Ihe Mere Eme nke Mmegharị Millerite na Ọhụhụ E Mechiri Echi nke Osimiri Ulai

Author

Jeff Pippenger

Published

December 31, 2023

Formats

PDF
Word
Song MP3

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

Daniel isi nke mbụ na-anọchi anya akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ site n’ụbọchị Ọgọọst 11, 1840, ruo Ọktoba 22, 1844. Daniel isi nke anọ kwa na-ekwu maka akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ site n’afọ 723 T.K., ruo Ọktoba 22, 1844. N’ezie, nke a agaghị ekwe omume ịhụ ma e wezụga site n’usoro mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị.”

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Nebukadneza, n’isi nke anọ, bụ akara amụma dị mgbagwoju anya nke ukwuu. Ọ dị mkpa ka anyị cheta ihe ọ na-anọchi anya ya ka anyị na-amalite ileba anya n’ịmeghe akara nke ọhụụ Osimiri Ulai n’akụkọ ihe mere eme nke William Miller. Nrọ nke abụọ nke Nebukadneza, n’ụzọ yiri nrọ nke abụọ nke William Miller, nọchiri anya “oge asaa” nke Levitikọs iri abụọ na isii, nke bụ eriri amụma nke na-akpa akwụkwọ Daniel dum ọnụ. Mgbe Daniel kọwara nrọ Nebukadneza nke isi nke anọ, ọ dọrọ ya aka ná ntị banyere ikpe na-abịa; ma site n’ime otú ahụ, o gosipụtara n’ụdị ihe oyiyi ozi mmụọ ozi mbụ ahụ nke bịarutere n’akụkọ ihe mere eme n’oge “njedebe” na 1798.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Mgbe ikpe ahụ e dọrọ Nebukadneza aka ná ntị na ọ ga-abịa rutere, mbata ya bụ ihe nnọchianya nke Ọktoba 22, 1844, mgbe ikpe nyocha malitere. N’isi nke anọ, ma ozi ịdọ aka ná ntị Daniel nyere, ma mbata nke ikpe ahụ jikọtara na ozi ịdọ aka ná ntị ahụ, ka e ji okwu “awa” nọchite anya ha. “Awa” nke ikpe Nebukadneza nọchiri anya “awa” nke ikpe Chineke n’ozi nke mmụọ-ozi mbụ. Ọ kọwakwara “awa” nke iwu Sọnde, mgbe ikpe mmejuputa Chineke malitere. Mgbe ahụ, a na-emegharị ma na-agbasawanye akụkụ nke Daniel isi nke anọ nke nọchiri anya mbata nke ozi mmụọ-ozi mbụ n’afọ 1798, na mbata nke mmụọ-ozi nke atọ n’Ọktoba 22, 1844, nke okwu “awa” ji bụrụ ihe nnọchianya ya. Usoro nke imegharị ma gbasaa bụ usoro amụma nke na-apụta ugboro ugboro n’amụma, ma karịsịa n’akwụkwọ Daniel.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Ozugbo Nebukadneza rutere n’“oge” ikpe, ya bụ “oge asaa,” ikpe ya bidoro; ma dịka eze ugwu, ọ nọchiri anya ikpe e wetara n’alaeze ugwu nke Izrel na 723 BC. E nyere ya obi nke anụ ọhịa, ma anụ ọhịa bụ alaeze n’amụma Akwụkwọ Nsọ; sitekwa na 723 BC ruo 1798, ọ nọchiri anya ụdị abụọ nke ikpere arụsị ndị Jentaịl nke na-abụkarị isiokwu nke akwụkwọ Daniel.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Ruo ụbọchị otu puku na narị abụọ na iri isii, nke na-anọchi anya afọ otu puku na narị abụọ na iri isii, ọ nọchiri anya ike mmebi ala nke ndị ọgọ mmụọ; ma emesia ruo ụbọchị otu puku na narị abụọ na iri isii ọzọ, nke na-anọchikwa anya afọ otu puku na narị abụọ na iri isii, ọ nọchiri anya ike mmebi ala nke ndị pope. Obi nke ike mmebi ala abụọ ahụ bụ otu ihe ahụ, n’ihi na papalizim bụ naanị ọgọ mmụọ yi uwe nkwupụta nke Iso Ụzọ Kraịst.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

N’“ọgwụgwụ nke ụbọchị,” nke bụ akara a kọwara n’isi nke iri na abụọ nke Daniel, nke na-anọchi anya “oge ọgwụgwụ” na 1798, e weghachiri ya alaeze ya. Àmà nke Daniel 4, na Mmụọ nke Amụma, na-egosi na mgbe e weghachiri ya alaeze ya n’“ọgwụgwụ nke ụbọchị,” ọ ghọrọ nwoke a tọghatara. Mgbe ahụ, ọ ghọọ akara amụma nke eziokwu anọ dị mkpa. Ọ ghọọ njikọ amụma n’etiti ike dragọn nke ikpere arụsị, nke ọ nọchiri anya ya n’ọkara mbụ nke “oge asaa” ya, na ike anụ ọhịa ahụ, nke ọ nọchiri anya ya n’ọkara ikpeazụ nke “oge asaa” ya. Dị ka akara nke ike abụọ ahụ, ebe ọ na-eguzo dịka alaeze e weghachiri n’afọ 1798, ọ na-anọchikwa anya ike nke atọ na-ebibi ihe (onye amụma ụgha), nke ga-achịru afọ iri asaa nke ihe nnọchianya, mgbe akwụna Taịa e chefuru. Dị ka eze Babilọn, Nebukadneza na-anọchi anya njikọ amụma dị n’etiti ike atọ ahụ nke ga-aghọ Babilọn nke oge a n’ụbọchị ikpeazụ, nke n’oge ahụ na-eduga ụwa na Amagedọn.

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

Ọ kọwakwara ọmụmụ nke United States dịka anụ ọhịa nke ụwa, nke malitere n’afọ 1798 dịka nwa atụrụ, nke e ji ahụmahụ ntughari ya gosi. N’otu oge ahụ, ọ ga-anọchikwa mpi abụọ ahụ dị n’elu anụ ọhịa nke ụwa, nke dịka Republicanism na Protestantism si anọchi anya ike nke United States, nke bụ ihe mere o ji nwee ike ịghọ mba a kacha enweta amara n’ụwa. Ma na njedebe nke afọ iri asaa ndị ahụ nke ihe nnọchianya, a ga-anọchizi mpi abụọ ahụ dịka Republicanism dapụrụ n’ezi okwukwe na Protestantism dapụrụ n’ezi okwukwe, ebe e kewara mpi abụọ ahụ n’ọgbọ abụọ. Mpi nke Republicanism ga-abụ otu Democratic Party nke n’ụzọ doro anya leghaara ụkpụrụ nsọ nke Constitution anya, na otu Republican Party nke kwupụtara na ha bụ ndị na-agbachitere ma bụrụkwa ndị mmeri nke Constitution, ma n’eziokwu na-agọnarị ụkpụrụ nsọ nke Constitution, ebe ha họrọ omenala na ọdịnala ka ha karie ụkpụrụ ndị dị n’ime akwụkwọ nsọ ahụ.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

E gosiri akụkụ abụọ ahụ n’ụdị ndị Sadusii na ndị Farisii n’oge Kraịst. A ga-egosikwa mmụọ ndị Sadusii na ndị Farisii n’mpi nke Protestantizim dapụrụ n’ezi okwukwe, ebe otu òtù ga-akwado ofufe Ụbọchị Sọnde, ebe nke ọzọ ga-akwado ofufe Ụbọchị Izuike. Ọnọdụ Nebukadneza e gbanwere obi ya nọ na ya na “njedebe nke ụbọchị ndị ahụ,” n’afọ 1798, na-anọchi anya United States n’ụzọ kwesịrị ekwesị, ya na mpi abụọ nke anụ ọhịa nke ụwa. Akara atọ ahụ niile—anụ ọhịa nke ụwa na mpi abụọ ya—ka e kpebiri ka ha gbanwee site n’ịbụ nwa atụrụ bụrụ dragọn.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Nebukadneza, na ngwụcha nke “oge asaa” ya, nọchiri anya njikọ ahụ nke ji mara alaeze Babilọn ya nkịtị dị ka ihe nnọchianya nke Babilọn nke oge a n’ụbọchị ikpeazụ, nke mejupụtara dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ. Ọ nọchikwara anya ihe amụma atọ ahụ nke anụ ọhịa nke si n’ụwa pụta, nke nwere mpi abụọ, nọchiri anya, bụ nke na-agbanwe site na nwa atụrụ bụrụ dragọn n’ime afọ iri asaa nke ihe nnọchianya mgbe a chefuru akwụna Taịa. Ọ bụ ihe miri emi na alaeze ya nkịtị bụ kpọmkwem alaeze ahụ nke na-anọchi anya alaeze ahụ nke na-achị ọchịchị ruo afọ iri asaa nke ihe nnọchianya.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

A ga-etinye ihe nnọchianya Nebukadneza nke isi nke anọ n’elu isi nke mbụ. Mgbe e mere ngwa a, ọ na-ejikọta akara-ụzọ nke akụkọ ihe mere eme ndị Millerite, ma na-akwado ọtụtụ eziokwu nke ọhụụ Osimiri Ulai nke e meghere n’oge ahụ. Ntọala na ogidi etiti nke mmegharị Millerite bụ ajụjụ na azịza dị n’isi nke asatọ nke Daniel, n’amaokwu nke iri na atọ na nke iri na anọ. Ajụjụ ahụ bụ, “Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà a na-achụ kwa ụbọchị, na mmehie nke mbibi, nke na-enye ma ebe nsọ ma usuu ndị agha ka a zọda n’okpuru ụkwụ?”

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

N’ime ọtụtụ narị, ma ọ bụrụ na ọ bụghị ọtụtụ puku, okwu agbakwunyere n’ime Bible, ọ bụ naanị okwu agbakwunyere ahụ bụ “àjà” ka mmụọ nsọ na-akọwapụta dịka nke na-abụghị nke ederede ahụ. Mgbe ewepụrụ okwu ahụ n’ụzọ kwesịrị ekwesị, ọ na-egosi nke ọma na “nke ụbọchị niile na njehie” bụ ike abụọ dị iche iche na-ebute mbibi. Sister White na-akọwapụta kpọmkwem na okwu ahụ bụ “àjà” bụ ihe amamihe mmadụ gbakwunyere nakwa na ọ naghị emetụta ederede ahụ, ma n’otu amaokwu ahụkwa ọ na-akọwapụta na ndị Millerite ziri ezi n’ịkọwa “nke ụbọchị niile” dịka ikpere arụsị. Okwu ụtọasụsụ ndị dị n’ime ajụjụ nke amaokwu nke iri na atọ ka Kraịst jiri nlezianya kọwapụta site n’akwụkwọ Sister White, ma mgbe ederede ndị ahụ na ntụziaka nsọ agbakwunyere na-achịkwa ya, ajụjụ ahụ bụ, “Ogologo oge ole ka ọhụụ ahụ ga-adị banyere ike abụọ ahụ na-ebute mbibi, nke ikpere arụsị na nke popu, ndị ga-azọpịa ma ebe nsọ ahụ ma ndị Chineke?”

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Ya mere, mgbe e debere Nebukadneza n’“oge ọgwụgwụ,” n’afọ 1798, ọ na-anọchi anya nwoke a tọghatara, ya mere ọ na-anọchi anya ndị “amamihe” ga-aghọta ogidi etiti na ntọala nke Adventizim. Ntọghata ya na-akọwapụta ndị “amamihe” ahụ na-aghọta “mmụba nke ọmụma” nke e meghegharịrị n’oge ahụ, ma ihe nnọchianya amụma nke ya onwe ya na-egosi ozugbo akụkọ ihe mere eme nke bụ isiokwu nke ajụjụ a, “ruo ole ka ọhụụ ahụ ga-adị banyere ike mbibi nke ikpere arụsị na nke papa nke ga-azọda ndị nke Chineke (ndị agha), na ebe nsọ nke Chineke?” Dị ka ihe nnọchianya nke “amaghị nwaanyị” nke na-aghọta “mmụba nke ọmụma,” ọ na-anọchi anya William Miller, n’ihi na Miller bụ ihe nnọchianya nke ndị ahụ bụ “amamihe” n’akụkọ ihe mere eme nke malitere n’“oge ọgwụgwụ,” n’afọ 1798.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebukadneza bụ akara-ụzọ nke “oge ọgwụgwụ,” ma mgbe e tinyere ya n’elu isi nke mbụ, ọ na-anọchikwakwa mbata nke mmụọ-ozi mbụ n’oge ahụ, n’ihi na n’isi nke anọ, “awa” ahụ nke Daniel nyere Nebukadneza ozi ịdọ aka ná ntị, na-akara oge mmụọ-ozi mbụ bịarutere, nke ahụ bụkwa 1798. “Awa” ahụ ikpe Nebukadneza bịarutere, nọchiri anya “awa” mmalite ikpe nyocha nke Chineke na October 22, 1844. Akara-ụzọ ndị a mụtara site n’ihe nnọchianya Nebukadneza dị n’isi nke anọ bụ 723 BC, 538, 1798 (oge ọgwụgwụ) na October 22, 1844.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Akara-ụzọ nke akụkọ ihe mere eme nke ndị Millerite n’isi mbụ nke Daniel na-amalite na Jehoiakim, onye bụ ihe nnọchianya nke inye ike ozi mbụ ahụ nke bịarutere n’“oge ọgwụgwụ,” n’afọ 1798. Inye ike ozi mbụ ahụ, nke Jehoiakim nọchiri anya ya, na-akara Ọgọst 11, 1840. Mmeri e meriri Jehoiakim na-amalite afọ iri asaa nke ọchịchị Babilọn, nke na-agwụ na iwu Saịrọs. Isi mbụ nke Daniel na-akọwapụta usoro ọnwụnwa nke nzọụkwụ atọ, nke e gosiri dịka ọnwụnwa banyere nri, nke e mesịrị soro ọnwụnwa anya nke na-ejedebe na ọnwụnwa litmus. Ọnwụnwa atọ ndị ahụ na-anọchi anya Ọgọst 11, 1840, mgbe mmụọ ozi ahụ dị ike, onye na-erughị onye ọbụla ala karịa Jizọs Kraịst n’onwe Ya, si n’eluigwe rịdata, na obere akwụkwọ n’aka Ya, nke ndị Chineke ga-eri n’oge ahụ, dịka Daniel na ndị atọ ahụ a ma ama họọrọ iri nri mkpụrụakụ, kama iri nri Babilọn.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Nnwale nke abụọ nke usoro ahụ nọchiri anya ngosipụta nke ịjụ ozi Miller (ozi mmụọ ozi mbụ) site n’aka ụka ndị Protestant, mgbe ahụ ka e wee hụ ọdịiche dị n’etiti mmegharị Millerite na ụka ndị Protestant ndị malitere mgbe ahụ ọrụ amụma ha dịka Protestantism nke dapụrụ n’okwukwe. Ọdịiche dị n’etiti òtù abụọ ahụ pụtara ìhè nke ukwuu dị ka anụ ahụ Daniel na ndị enyi ya atọ si pụta na-adị mma ma na-aba ụba karịa n’ihi iri nri nke eluigwe, kama iri nri Babylon. A kpọrọ ọdịiche ahụ akara na njedebe nke afọ Akwụkwọ Nsọ nke 1843 (Eprel 19, 1844), mgbe oge ichere nke ilu ụmụ agbọghọ iri ahụ rutere.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Nnwale nke atọ, nke bụ nnwale mkpebi, nọchitere anya Ọktoba 22, 1844 mgbe, mgbe afọ atọ gachara, “awa” ahụ bịara nke Nebukadneza n’onwe ya kpebiri ma kwupụta na Daniel na ndị ikom atọ ahụ bara uru “ugbo iri” karịa ndị amamihe Babilọn. Ịtụkwasị isi nke anọ nke Daniel n’elu isi nke mbụ na-emepụta ihe ịrịba ama nke akụkọ ihe mere eme nke ndị Millerite, bido na “oge ọgwụgwụ” na 1798; ike inye ozi mmụọ ozi mbụ na Ọgọst 11, 1840; nkụda mmụọ mbụ na Eprel 19, 1844; na nnukwu nkụda mmụọ nke Ọktoba 22, 1844.

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

E wezụga ịkọwapụta kpọmkwem ihe ịrịba-ama ndị pụrụ iche nke akụkọ ihe mere eme Millerite, isi abụọ ahụ, mgbe a kpọkọtara ha ọnụ “ahịrị n’elu ahịrị,” na-egosi ozi nke mmụọ ozi mbụ, na-akọwapụtakwa ike abụọ na-ebibi ihe bụ isiokwu nke ozizi ntọala nke ụbọchị puku abụọ na narị atọ, tinyekwara usoro ọnwụnwa nke nzọụkwụ atọ nke Daniel iri na abụọ nke na-eme mgbe nile mgbe a na-emeghe akwụkwọ Daniel.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Ha na-akọwakwa na Nebukadneza, dịka akara nke onye-amamihe na 1798, n’ijikọta ya na nrọ ya nke abụọ n’isi nke anọ, na-anọchi anya William Miller, onye mmegharị ya ga-aghọ mpi Protestant eziokwu ahụ. Ọrụ William Miller, nke na-anọchi anya eziokwu ntọala nke Adventism, ka e sere n’elu mbadamba abụọ nke Habakuk, ma Chineke duziri n’ịmepụta mbadamba ndị ahụ dị nsọ abụọ.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

E nwere ọtụtụ eziokwu amụma Miller ahụghị nke ọma n’ihi na ebe ọ kwụ n’akụkọ ihe mere eme amụma ekweghị ka ọ mata na e nwere ike atọ na-eme ka e bụrụ ihe tọgbọrọ n’efu; ọ bụghị nanị ikpere arụsị (agwọ ukwu ahụ), ozizi papal (anụ ọhịa ahụ), kama kwa Protestantism dapụrụ n’okwukwe (onye amụma ụgha ahụ). N’ime nduzi amara Chineke, nghọta amụma ndị ahụ nke Miller, ndị ebe ọ kwụ n’akụkọ ihe mere eme kpụchiri ókè, e gosipụtaghị ha n’elu mbadamba nsọ abụọ nke Habakkuk.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Nrọ nke abụọ Nebukadneza n’isi nke anọ nke Daniel, na-anọchi anya nrọ nke abụọ nke William Miller. Nrọ abụọ ahụ na-ekwu banyere “oge asaa,” ma nrọ Miller na-akọwapụta ịjụ ọrụ ya nke malitere n’afọ 1863, ma na-arịwanye elu ruo n’Iti Mkpu Etiti Abalị. Nrọ abụọ ahụ na-ejedebe na alaeze e weghachiri azụ mgbe oge nke ịgbasa gasịrị. N’ihi nke a, anyị ga-atụle nrọ nke abụọ nke Miller, tupu anyị atụlee ozugbo ọhụụ nke Osimiri Ulai nke e kpughere n’afọ 1798.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Arọrọ m nrọ na Chineke, site n’aka a na-adịghị ahụ anya, zitere m obere igbe e ji nka pụrụ iche rụọ, nke ogologo ya dị ihe dị ka sentimita iri, obosara ya kwa dị ihe dị ka sentimita isii n’akụkụ anọ, nke e ji osisi ebọni na nkume pel e tinyere n’ime ya n’ụzọ nka dị ịtụnanya rụọ. E tinyere mkpịsị ugodi na igbe ahụ. Ngwangwa ka m weere mkpịsị ugodi ahụ wee meghee igbe ahụ; ma, n’ijuanya na n’ihe ijuanya m, achọpụtara m na o juputara n’ụdị na nha dị iche iche nke ọla dị oké ọnụ ahịa, dayamọnd, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke nha na uru nile, ndị a haziri nke ọma nke mara mma n’ebe ha dị iche iche n’ime igbe ahụ; ma ka e si hazie ha otu a, ha na-enwupụta ìhè na ebube nke naanị anyanwụ ka hà nhata na ya.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Echere m na ọ bụghị ọrụ m ịnụrị ọṅụ n’ịhụ ihe ịtụnanya a naanị m, ọ bụ ezie na obi m jupụtara n’ọṅụ n’ihi ịcha ọcha ya, ịma mma ya, na uru nke ihe ndị dị n’ime ya. Ya mere, etinyere m ya n’elu tebụl dị n’etiti ụlọ m, ma mee ka a mara na ndị nile nwere ọchịchọ pụrụ ịbịa hụ ihe ngosi kasị ebube na nke kasị na-egbukepụ egbukepụ nke mmadụ hụworo n’ụwa a.”

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

> “Ndị mmadụ malitere ịbata, na mbụ ha bụ mmadụ ole na ole, ma ọnụ ọgụgụ ha wee na-abawanye ruo n’ìgwè mmadụ. Mgbe ha lere anya mbụ n’ime igbe ahụ, ha ga-eju anya ma tie mkpu ọṅụ. Ma mgbe ndị na-ekiri ya mụbara, onye ọ bụla malitere ịkpaghasị ọla ndị ahụ, na-ewepụta ha n’ime igbe ahụ ma na-achụsasị ha n’elu tebụl. Amalitere m iche na onye nwe ya ga-achọ ka m nyeghachi ya igbe ahụ na ọla ndị ahụ n’aka m ọzọ; ma ọ bụrụ na m ekwe ka a chụsasịa ha, agaghị m enwe ike itinye ha ọzọ n’ọnọdụ ha n’ime igbe ahụ dịka ọ dị na mbụ; echekwara m na agaghị m enwe ike izute ibu ọrụ ịza ajụjụ ahụ, n’ihi na ọ ga-adị oke ukwuu. Mgbe ahụ amalitere m ịrịọ ndị mmadụ arịrịọ ka ha ghara imetụ ha aka, ma ọ bụ iwepụta ha n’ime igbe ahụ; ma ka m na-arịọsi ha arịrịọ ike, ka ha na-achụsasịkwu ha; ma ugbu a, o yiri ka ha na-achụsasị ha n’ime ụlọ ahụ dum, n’ala na n’elu ngwá ụlọ ọ bụla dị n’ime ụlọ ahụ.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Mgbe ahụ, ahụrụ m na n’etiti ọla dị oké ọnụ ahịa na mkpụrụ ego ndị bụ eziokwu, ha agbasasịwo ọnụ ọgụgụ na-enweghị atụ nke ọla dị oké ọnụ ahịa adịgboroja na mkpụrụ ego ụgha. Iwe juru m nke ukwuu n’ihi omume ọjọọ na ekeleghara ekele ha, m wee baara ha mba ma kwutọọ ha n’ihi ya; ma ka m na-aba ha mba, ka ha na-agbasawanye ọla adịgboroja ahụ na mkpụrụ ego ụgha ahụ n’etiti ndị bụ eziokwu.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Mgbe ahụ, iwe juru m n’ime mkpụrụobi anụ ahụ m, m wee malite iji ike anụ ahụ chụpụ ha n’ụlọ ahụ; ma ka m na-achụpụ otu, mmadụ atọ ọzọ ga-abata, weta unyi na mkpuru osisi a pịrị apị na aja na ụdị ahịhịa niile, ruo mgbe ha kpuchiri nkume ọma niile eziokwu ahụ, dayamọnd ndị ahụ, na mkpụrụ ego ndị ahụ, nke e wepụrụ kpamkpam n’anya. Ha dọkwara igbe m ahụ iberibe ma kpọsaa ya n’etiti ahịhịa ahụ. Echere m na ọ dịghị onye na-elekọta mwute m ma ọ bụ iwe m. Obi dara m kpamkpam, ume kwụsịrịkwa m, m wee nọdụ ala bee ákwá.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Mgbe m nọ otú a na-ebe ákwá ma na-eru uju n’ihi nnukwu ọnwụnwa m na ibu ọrụ m, echetara m Chineke, m wee jiri obi m niile kpee ekpere ka O ziteere m enyemaka. Ozugbo ahụ, ụzọ meghere, otu nwoke wee banye n’ime ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ma ya, ebe o ji ahịhịa ihicha unyi n’aka ya, meghere windo ndị ahụ, wee malite ihichapụ unyi na mkpofu n’ime ụlọ ahụ.”

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

> “Arịọrọ m Ya ka Ọ kwụsị, n’ihi na e nwere ụfọdụ nkume-ọla dị oké ọnụ ahịa gbasasịrị n’etiti ikpofu ihe ahụ.

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

> “Ọ gwara m ka m ‘ghara ịtụ egwu,’ n’ihi na ọ ga ‘elekọta ha.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Mgbe ahụ, ka ọ na-akpọrọ ájá na mkpofu, nkume ọnụ ahịa ụgha na ego adịgboroja, ha niile biliri si na windo pụọ dịka igwe ojii, ifufe wee buru ha laa. N’etiti ọgbaaghara ahụ, emechiri m anya m otu ntabi anya; mgbe m meghere ha, mkpofu ahụ niile apụọla. Nkume ọnụ ahịa ndị dị oké ọnụ, dayamọnd, na mkpụrụ ego ọlaedo na ọlaọcha, dina gbasasịa n’ụba n’ime ụlọ ahụ dum.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “O wee tinye n’elu tebụl otu igbe, nke ka nke mbụ nnọọ ibu ma maa mma karịa ya, wee kpọkọtaa ọla ndị ahụ, dayamọnd ndị ahụ, mkpụrụ ego ndị ahụ, n’aka njuputa, tụba ha n’ime igbe ahụ, ruo mgbe o nweghị ọbụna otu fọdụrụ, n’agbanyeghị na ụfọdụ n’ime dayamọnd ndị ahụ adịghị ibu karịa isi agịga.”

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

> “O wee kpọrọ m ka m ‘bịa hụ.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Eleere m n’ime igbe ahụ, ma ìhè nke ihe ahụ m hụrụ mere ka anya m daa mbà. Ha nwuo ìhè ugboro iri karịa ebube mbụ ha. Echere m na a sachapụrụ ha n’ájá site n’ukwu ndị ajọ mmadụ ahụ ndị gbasasịrị ha ma zọchie ha n’uzuzu. E debere ha n’usoro mara mma n’ime igbe ahụ, onye ọ bụla n’ọnọdụ ya, na-enweghị ihe mgbu anya ọbụla nke nwoke ahụ tụbara ha n’ime ya. Etiworo m mkpu n’ihi ọṅụ dị ukwuu, mkpu ahụ wee kpọtee m n’ụra.” Early Writings, 81–83.

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

Anyi ga-atụle nrọ Miller n’isiokwu na-esonụ.

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

Ihe na-esonụ bụ mmeghe nke nrọ nke abụọ nke William Miller, nke James White dere mgbe o bipụtara nrọ Miller n’ime *Advent Herald*.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> “A kọrọ nrọ a so n’akwụkwọ akụkọ *Advent Herald*, ihe karịrị afọ abụọ gara aga. Mgbe ahụ, ahụrụ m na ọ kọwara nke ọma ahụmahụ anyị gara aga banyere Ọbịbịa nke Abụọ, nakwa na Chineke nyere nrọ ahụ maka uru nke ìgwè atụrụ ahụ gbasasịrị agbasa.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “N’etiti ihe ịrịba ama nke ịbịaru nso nke nnukwu ụbọchị ahụ na ụbọchị ahụ dị egwu nke Onyenwe anyị, Chineke etinyela nrọ. Lee Joel 2:28–31; Ọrụ Ndịozi 2:17–20. Nrọ pụrụ ịbịa n’ụzọ atọ; nke mbụ, ‘site n’ọtụtụ ọrụ.’ Lee Eklisiastis 5:3. Nke abụọ, ndị nọ n’okpuru mmụọ ọjọọ na aghụghọ nke Setan, pụrụ inwe nrọ site n’ike ya. Lee Deuterọnọmi 8:1–5; Jeremaịa 23:25–28; 27:9; 29:8; Zekaraịa 10:2; Jud 8. Nke atọkwa, Chineke anọwo na-akụzi ndị ya mgbe niile, ma ka na-akụzikwa ha, nke ukwuu ma ọ bụ nke nta, site na nrọ, nke na-abịa site n’ozi ndị mmụọ ozi na Mmụọ Nsọ. Ndị na-eguzo n’ìhè doro anya nke eziokwu ga-amata mgbe Chineke nyere ha nrọ; ndị dị otú ahụ agaghịkwa eduhie ha ma duru ha n’ụzọ mgbagwoju anya site na nrọ ụgha.”

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “‘O wee sị, Nụrụnụ ugbu a okwu m; ọ bụrụ na e nwere onye-amụma n’etiti unu, mụ onwe m, Jehova, ga-eme ka m mata onwe m nye ya n’ọhụụ, m ga-agwakwa ya okwu n’nrọ.’ Ọnụ Ọgụgụ 12:6. Jekọb sịrị, ‘Mmụọ-ozi Jehova gwara m okwu n’nrọ.’ Jenesis 31:11. ‘Chineke wee bịakwute Laban, onye Siria, n’nrọ n’abalị.’ Jenesis 31:24. Gụọ nrọ nile Josef rọrọ, [Jenesis 37:5–9], wee soro ya gụọ akụkọ na-adọrọ mmasị banyere mmezu ha n’Ijipt. ‘Na Gibeọn Jehova pụtara Solomon na nrọ n’abalị.’ 1 Ndị Eze 3:5. E nyere nnukwu onyonyo dị oke mkpa nke isi nke abụọ nke Daniel n’nrọ, otu aka ahụkwa anụ ọhịa anọ, wdg. nke isi nke asaa. Mgbe Herọd chọrọ ibibi Onye Nzọpụta ahụ bụ nwa ọhụrụ, a dọrọ Josef aka ná ntị n’nrọ ka ọ gbaga Ijipt. Matiu 2:13.

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “‘Ma ọ ga-eme n’ỤBỌCHI IKPEAZỤ, ka Chineke kwuru, na M ga-awụsa n’ime Mmụọ m n’ahụ́ mmadụ nile: ụmụ unu ndị ikom na ụmụ unu ndị inyom ga-ebu amụma, ụmụ okorobịa unu ga-ahụ ọhụụ, ndị agadi unu ga-arọ nrọ.’ Ọrụ Ndịozi 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Onyinye amụma, site n’arọ na ọhụ, bụ ebe a mkpụrụ nke Mmụọ Nsọ, ma n’ụbọchị ikpeazụ a ga-egosipụta ya nke ọma nke ga-eme ka ọ bụrụ ihe ịrịba ama. Ọ bụ otu n’ime onyinye dị n’ọgbakọ ozioma.”

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> “‘O we nyekwara ụfọdụ ka ha bụrụ ndịozi; ụfọdụ ka ha bụrụ NDI-AMUMA; ụfọdụ kwa ka ha bụrụ ndị nkwusa oziọma; ụfọdụkwa ka ha bụrụ ndị nchịkọta atụrụ na ndị ozizi; Maka ime ka ndị nsọ zuo oke, maka ọrụ ije ozi, maka iwulite ahụ Kraịst.’ Ndị Efesọs 4:11–12.

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “‘Ma Chineke edobewo ụfọdụ n’ime nzukọ, nke mbụ ndịozi, nke abụọkwa NDỊ-AMỤMA,’ wdg. 1 Ndị Kọrịnt 12:28. ‘Eledakwala AMỤMA anya.’ 1 Ndị Tesalonaịka 5:20. Hụkwa Ọrụ 13:1; 21:9; Ndị Rom 7:6; 1 Ndị Kọrịnt 14:1, 24, 39. Ndị-amụma ma ọ bụ ibu amụma bụ maka iwulite nzukọ nke Kraịst; ma ọ dịghị ihe akaebe ọbụla a pụrụ isi n’Okwu Chineke wepụta, na ha ga-akwụsị tupu ndị nkwusa ozi-ọma, ndị-ozuzu atụrụ na ndị nkuzi akwụsị. Ma onye na-ajụ sịrị, ‘Ọ dịla ọtụtụ ọhụụ na nrọ ụgha nke na enweghị m ike ịtụkwasị obi n’ihe ọbụla dị otu a.’ Ọ bụ eziokwu na Setan nwere nke ya e mere ka ọ yie nke eziokwu. Ọ na-enwekarị ndị-amụma ụgha, ma n’ezie anyị pụrụ ịtụ anya ha ugbu a n’oge ikpeazụ a nke aghụghọ na mmeri ya. Ndị na-ajụ mkpughe ndị dị otu a pụrụ iche n’ihi na ihe e mere ka ọ yie nke eziokwu dị, nwere ike, n’otu aka ahụ, ịga ntakịrị n’ihu ma gọnarị na Chineke ekpughewo Onwe ya nye mmadụ n’ụzọ nrọ ma ọ bụ ọhụụ, n’ihi na ihe e mere ka ọ yie nke eziokwu anọwo mgbe niile.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Nrọ na ọhụụ bụ ụzọ Chineke si ekpughe onwe ya nye mmadụ. Site n’ụzọ a ka O ji gwa ndị amụma okwu; O tinyewo onyinye amụma n’etiti onyinye nke nzukọ oziọma, ma gụnye nrọ na ọhụụ n’etiti ihe ịrịba ama ndị ọzọ nke ‘ỤBỌCHỊ IKPEAZỤ.’ Amen.

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

> “Ihe m bu n’obi m n’ihe ndị a m kwuworo n’elu bụ iwepụ ihe mgbochi n’ụzọ nke Akwụkwọ Nsọ si dị, ma kwadebe uche onye na-agụ ya maka ihe ndị na-eso.” James White.

Back to Articles