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# The Book of Daniel - Number Thirty-Six

Buk pa Daniel - Namba 36

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

Alama me porofet pa Nebukadneza: Nyuto tung me wot me kit ma con pa Dul pa Millerite ki lagam ma kityeko loro pa pi Ulai

Author

Jeff Pippenger

Published

December 31, 2023

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

Chapta acel me Daniel nyutu lok me kare pa Malaika me acel ki me aryo, cako ki 11 August 1840, nyo 22 October 1844. Chapta angwen me Daniel bende nyutu lok me kare pa Malaika me acel ki me aryo, cako ki 723 BC, nyo 22 October 1844. Atir atir ni, pe romo neno man labongo kit me timo pa koth me agiki ma “rek i tung rek.”

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.

Nebukaadneza, i lut angwen, obedo cal me poropheti ma tek tutwal. Ber tutwal ni wapoyo wawa ikom ngo ma en nyuto, ka watye cako pimo yabo pa gin ma kineno i Odilo Ulai i gin mukato pa William Miller. Nino me aryo pa Nebukaadneza, macalo kede nino me aryo pa William Miller, onwongo nyuto 'kare abiriyo' pa Levitiko lut 26, ma obedo tol me poropheti ma kicano buk me Daniel weng i kicel. Ka Daniel oyaro nino pa Nebukaadneza i lut angwen, onwongo opoyo ne ikom kwero ma obino, ki ma otimo mano omiyo cal pa kwena me anjel me acel, ma obino i gin mukato i 'kare me ogik' i 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.

Kare ma kwer ma Nebukadnezzar onongo kiciko iye ni obino, obino ne ocwalo alama pa 22 October, 1844, cawa ma kwer me nyutu ocako. I chapta angwen, lok me ciko ma Daniel omiyo, kede obino pa kwer ma rwate ki lok me ciko, kityeko yaro gi ki lok "sa". "Sa" pa kwer pa Nebukadnezzar ocwalo cal "sa" pa kwer pa Lubanga i lok pa malaika acel. Ocwalo bende "sa" pa cik me Sunday, i cawa ma kwer me timo pa Lubanga cako. But me Daniel chapta angwen ma yaro obino pa lok pa malaika acel i 1798, kede obino pa malaika adek i 22 October, 1844, ma ki yaro kwede ki lok "sa", dong kityeko dwoko odoco kede yubo madit. Kit me dwoko odoco kede yubo madit obedo kit me poropheti ma time pi time, ento loyo i Buk pa 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.

Ka Nebukadinezar obino i “cawa” me ribo, “abicel me cawa”—ma en aye ribo pa iye—ocako, ci ka rwot me tung bor, en bene olingo ribo ma oketo bot lobo pa tung bor me Isirayel i 723 BC. Kimiyo ne cwinya pa lewic, ci i lok por me Bibul, lewic obedo lobo, ci caki ki 723 BC okato i 1798, en olingo yore aryo me lamo pa pagani ma buk pa Daniel pol tito ikomgi.

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.

I kare me ceng 1,260 ma ranyiso mwaka 1,260, en ranyisi twero pa joma pe wero Lubanga ma bolo piny; ci, i kare me ceng mapat 1,260 ma ranyiso mwaka 1,260, en ranyisi twero pa Papa ma bolo piny. Cwiny pa twero aryo ma bolo piny en acel keken, pien bedo pa Papa obedo keken bedo pa joma pe wero Lubanga ma oworo yaro me Kristian.

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.

I 'giko me nino'—alama ma kiyaro i Daniel kapita apar aryo, ma nyutu 'cawa me giko' i 1798—dugu pa rwotne nodwogo bot iye. Coc pa Daniel kapita angwen, kacel ki Cwiny pa Poropheti, tito ni ka dugu pa rwotne nodwogo bot iye i 'giko me nino', en ne bedo dano ma kilok cwiny. Keken, en obedo alama me poropheti pi ada madit angwen. En bedo kube me poropheti i tung i twero pa dragon me lumala, ma onongo nyutu i but me acaki pa 'kare abiro' pa iye, kacel ki twero pa lacam, ma onongo nyutu i but me agiko pa 'kare abiro' pa iye. Macalo alama pa twero aryo meno, kun obedo calo dugu pa rwot ma odwogo i 1798, en dok nyutu twero me adek ma ogo (poropheti mape adier), ma onongo myero orwot pi higa 70 me alama, ka nyako malaya pa Tire kityeko wilo ne. Calo rwot pa Babulon, Nebukadneza nyutu kube me poropheti i tung i twero adek ma biro bedo Babulon me kare kombedi i nino me agiko, ma dok kelo piny weng i Armagedon.

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 represented 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 denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

En bene ocwalo nywol me United States calo nyama me piny, ma ocake i 1798 calo otino me meme, ma kinyutu ne ki alama pa tiem me yubo bedo manyen pa en. En bene i kare acel keken onyutu lapi aryo i wi nyama me piny, ma calo Republicanism ki Protestantism ginyutu twero me United States, ma en aye ma omiyo obedo lobo ma kiwero kica mapol i piny weng. Ento i agiki me higa 70 me alama, lapi aryo magi dong kinyutu gi calo Republicanism ma ocol woko ki Protestantism ma ocol woko, kun lapi aryo magi omekgi i dul aryo. Lap me Republicanism obi bedo ki party me Democratic ma pire kene oketo i piny kit maleng me Constitution, ki party me Republican ma gi waco ni gibedo lugwoko ki lweny me Constitution, ento i adii gikano kit maleng me Constitution, kun giyero yore me kit ki yik me kit me maloyo kit ma tye i iyie me coc maleng eni.

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.

But aryo kimego calo kwede Sadukaayo ki Farisi i cawa pa Kristo. Rwom me cwiny pa Sadukaayo ki Farisi bino nen bene i tung pa Protestant ma orwate woko ki adwogi, kun but acel gicako gwoko lamo me Sande, ento but mukene gicako gwoko lamo me Sabat. Kit pa Nebukadneza ma otyeko lok woko i “agiki me cawa”, i 1798, kimego maber United States, ki tung aryo pa le me piny. Alama adek weng—le me piny ki tung aryo ne—kigamo ni gibin loko woko ki nyathi rom dok i lawiny madwong.

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.

Nebuchadnezzar, i agiki me “seven times”, obedo kakube ma nyutu ni lobo pa Rwot me Babilon ma literal obedo cal pa Babilon me kombedi i cawa mag agiki, ma kiketo ki Dragon, Beast ki Latic me bur. En bende onongo nyutu jami adek me poro ma ki nyutu gi i Beast me lobo ma tye ki twol ariyo, ma loke ki lamb dok i Dragon i kare me “seventy symbolic years” ma paro pa Dako me Cwe me Tyre kityeko weko. En pire tek ni lobo pa rwot ma literal pa en aye lobo keken ma nyutu calo lobo ma rwomo i “seventy symbolic years”.

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?”

Cal pa Nebukadneza me pot buk angwen, myero kiken i wi pot buk acel. Ka kiketo kamano, eno kimedo kacel alama me yoo pa lok me kare mukato pa Millerite, kede kitedo adaa adwogi mapol me neno me Kio Ulai ma kigolo woko i kare meno. Yam ki tung me i mere pa yubu pa Millerite obedo lapeny ki lagam ma i Danyel pot buk aboro, lok apar adek ki apar angwen. Lapeny ne ni, “Nining kare obedo neno ma ikom cwi me kare ki kare, ki kwer ma miyo bedo nono, me miyo kabedo maler ki lwak gitukgi i cing?”

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?”

I miya mapol, ka pe dong alibo, me lok ma kimedo i Bibilia, lok ma kimedo “sacrifice” kende keken aye ma lam ma Cwiny Maleng ocwalo ni pe rwate ki coc. Ka lok en kikwanyo mabeco, nen maber ni “the daily” ki “the transgression” gin twero aryo ma pe rwate ma kelo bedo piny. Dako White ocwalo matek ni lok “sacrifice” kimedo iye ki ngec pa dano, ki pe rwate kwede coc, kede i pot pot acel keken otyeko bene nyutu ni jo Millerite onongo gitye kakare i nyutu ni “the daily” obedo “paganism.” Yore me nyono me lok ma tye i penyo i cikan apar adek, kikwanyo gi mabeco ki Kristo kubo coc pa Dako White; kacel ka ki wot kwede coc kede tito ma kimedo iye ma Cwiny Maleng omiyo, penyo en ni, “Kare mene dong obedo i lajwa pi twero aryo ma kelo bedo piny, me ‘paganism’ ki ‘papalism’, ma onongo guboro ot maler kede jo Lubanga?”

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.

Kamano, ka Nebuchadnezzar kiketo en i "kare me agiki," i 1798, en nyutu dano ma kiloko iye; ci en bende nyutu "jo ma ngeyo" ma gibinongo ngec me yang ma i tung kene ki rwom pa Adventism. Lok me cwinye ne nyutu "jo ma ngeyo" ma ginenyo "medo ngec" ma kiyabo lacugo woko i kare meno, ento cal me poropheti pa en keken nyutu maber lok ma otime con, ma en aye lok me penyo ni, "kare adwong nining me lamal pa teko me kwango woko pa paganizimu ki papalizimu, ma bi kobo piny lwak pa Nyasaye (lwak), ki Ka Maleng pa Nyasaye?" Macalo cal pa "nyako ma pe oswero ma ngeyo" "medo ngec," en nyutu William Miller, pien Miller obedo cal pa gin ma "jo ma ngeyo" i lok ma ocako i "kare me agiki," i 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.

Nebukadduneeza obedo cal me alama me yoo pa ‘kare me agiki’, ci ka kiyaro ki pot buk acel, bene onyutu cito pa lamedo me acel i kare meno, pien i pot buk angwen, ‘cawa’ ma Daniel omiyo Nebukadduneeza ngec me ciko nyutu kare ma lamedo me acel ocito, ma obedo 1798. ‘Cawa’ ma tyen pa Nebukadduneeza obino, obedo cal me ‘cawa’ me cako tyen me yeny pa Lubanga i 22 Okitoba 1844. Alama me yoo ma bino ki cal me Nebukadduneeza i pot buk angwen, obedo 723 BC, 538, 1798 (kare me agiki) ki 22 Okitoba 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.

Alama me yo pa hitori pa Millerite i gonyo acel pa Daniel cako ki Jehoiakim, ma en alama me miyo twero bot kwena me acel, ma obino i “cawa me agiki” i 1798. Miyo twero bot kwena me acel, ma kilokore ki Jehoiakim, kiketo alama bot 11 me August, 1840. Loyo Jehoiakim ocako cawa 70 me loch pa Babulon, ma otum ki cik pa Cyrus. Gonyo acel pa Daniel nyutu kit temo i giny adek, ma kiloko calo temo me kume, ci dong temo me neno, ma otum ki temo me “litmus”. Temo giny adek magi kiloko 11 me August, 1840, kun Malak ma dongo, ma obedo pe ngat mukene ento Yesu Kiristo keken, obur ki polo piny ki buk matin, ma jo Lubanga onongo myero gi “eat”, macalo ka Daniel ki ladit adek oyero chamo kume me “pulse”, dok pe kume me Babulon.

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.

Tem me aryo me yore meno obedo nyutu me weyo lok pa Miller (lok pa malaika acel) ma kanisa pa Protestant otimo; ci nono onwongo nenore yubu madwong i tung pa loyo pa Miller ki kanisa pa Protestant ma kacako kit gi me lunabi calo Protestant ma opoto woko ki adwogi. Rwate i dul aryo meno onwongo piny maber, macalo kit ma kom pa Daniel ki latic adek me iye oneno maber loyo ki madwong, pien gichamo gik me polo ci pe gichamo liyo me Babilon. Rwate meno onwongo keteo maber i agiki me mwaka pa Bibul me 1843 (April 19, 1844), ka kare me kuro me lok me nyako apar obino.

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.

Adwogi me adek, ma obedo adwogi me litmus, onongo nyutu Nino 22 me Okitoba, 1844, ka, inyoo ki higa adek, “cawa” obino ma Nebukadneza keken oyaro ki owaco ni Danyel ki gi adek ma rwate obedo ber maloyo apar i kom jo wic pa Babulon. Keto cabit angwen pa Daniel i wii cabit acel, kelo alama me yoo pa gin mukato me Millerite, me cako ki “kare me agiki” i 1798; miyo rwate pa ngec pa malaika me acel i Nino 11 me Agosti, 1840; kwanyo cwiny me acel i Nino 19 me Eporil, 1844; ki kwanyo cwiny madongo pa Nino 22 me Okitoba, 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.

Mapol loyo nongo alama me yore ma peke i lok pa gin ma otime i kare pa jo‑Millerite, dwe aryo, ka kiketo gi kacel “line upon line,” gi yaro kwena pa Malaika me Acel, gi nyutu twero aryo ma gudo odoko nono, ma gi obedo gin ma tito ma i tere pa 2300 nino, kacel ki yore me temo adek pa Daniel 12, ma pol kare otime ka buk pa Daniel kikweyo cing pa iye.

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.

Gin bene gineno ni Nebukadneza, macalo alama pa jo ma ngec i mwaka 1798, kacel ki doto mamegi me aryo ma tye i chapta angwen, keto cal pa William Miller, ma movimenti pa en onongo myero obedo tungo pa Protestant ma adier. Tic pa William Miller, ma nyutu adieri ma pire tek pa Adventizim, ginyutu i wi tabul aryo pa Habakuku, kede Lubanga omiyo cik i yubo tabul aryo meno ma maleng.

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.

Obedo ki adwogi mapol me poro ma Miller pe oneno kakare, pien but ma onongo oneno ki iye i gin otime me poro okwanyo ne ki ngeyo ni tye twero adek me yabo piny; pe keken paganism (the dragon), papalism (the beast), ento bende Protestantism ma ocako woko (the false prophet). I rwom pa Lubanga, ngec me poro ma Miller onongo tye kede, ma ogiko ne ki but ma oneno i gin otime, pe gicoyo gi i tebul aryo maleng pa 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.

Otito ma aryo pa Nebukaduneza i Kit angwen me Daniel, tye kaketo calo otito ma aryo pa William Miller. Otito aryo weng gutwero ikom "kare abicaryo", ci otito pa Miller nyutu kwanyo piny me tic pa en ma ocako i 1863, ki medo oko bot "Midnight Cry". Otito aryo weng gityeko ki lwak pa rwot ma odwogo odoco inyuma kare me yabo. Pi kit man, watam otito ma aryo pa Miller, pud pe watam malara lamal me Odo Ulai ma oyab woko i 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.

> Acito i kwac ni Lubanga, ki lwete ma pe nininge, ocwalo an sanduku ma kiketo i kamalir, ma mukene apar inci i lungo, ki abicel inci i lacim ma opur, ma kiketo ki eboni ki perolo ma kicweyo iye ki kamalir. Iye sanduku bene lageng ma kicwalo iye obedo tye kon. Cawa ma pe ongolo, acoko lageng ka ayabo sanduku, kun, ma owoto cwinyna ki lane, anongo ni opong kwede gin mapol-mapol ki cing mapol-mapol me juweli, dayamondi, kidi ma lamer, ki kop me bululu ki kop me feza ma cing weng ki wel weng, ma kiketo gi maber i kabedo gi acel acel i iye sanduku; ki keto gi kamano, gimiyo ler ki kidwong ma rwate keken ki cana.

> “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.

> Aparo ni pe en tici an me amaro neno ma lamal man keken, ento cwinya opong ki mor ikom ler, kaber, ki rwom pa gin matye iye. Ci agwoko ne i mesa me tung acaki i odi pa an, kacel agamo wac ni dano weng ma gi mito myero gibino ka gineno neno ma lamal loyo ki ma ler loyo ma dano onyeno con i cing man.

> “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.

> Jo ocako bino iyie; i acaki gibe manok, ento gimedore dok gibedo dul madwong. Ka gi coko neno i bok me bar ma piro, gibedo ka rwenyo kadi giwoyo ki gye. Ento ka lutineno gimedore, dano ducu ocako gicwero bar ma piro, gikwanyo gi ki bok kadi gicobo gi i mesa. An acako paro ni won jami bino mito dok kwayo ki buta bok ki bar ma piro; ka an oweyo gi me cobo woko, pe anywako gitero gi dok obed i kabedo gi i bok macalo con; kadong acweyo i cwiny ni pe abinongo twero me dwoko dwalo ma kigeno buta, pien obedo madwong tutwal. Cakwe an acako abwol bot jo ni pe gitino gi, onyo gikwanyo gi ki bok; ento kamaloyo ka an abwol, kamaloyo gi cobo gi; ki kombedi nen calo gicobo gi i ot weng, i piny me ot kadi i gin me ot weng.

> “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.

> Dong an neno ni i tung me kidi ma wel ma adier kacel ki sente ma adier, gi yabo kidi ma wel me bur kacel ki sente me bur, mapol maloyo ma pe romo ki keto. Cwinya obale tutwal pi timgi ma piny kacel ki pe tye ki apwoyo, ci akwerogi kacel ki akecogi pi eni; ento ka an dok med akwerogi, gin aye dok med yabo kidi ma wel me bur kacel ki sente me bur i tung me gin ma adier.

> “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.

> Ci kombedi, cwinya me kom dano ocako peko tutwal, ka acako tic ki teko me kom dano me kwanyo gi woko ki i ot; ento, i kare ma akwanyo acel woko, adek mukene gibino, kaci kelo luma, kop me yot, tung, ki kit weng me ywaya, nyaka giko obo weng juwel matir, dayamondi, ki koin, ma gityeko gengo woko ki wang me neno. Gicako balo bokisi na i pot-pot, ka giyubu ne i iye me ywaya. Aparo ni pe tye dano mo ma paro peko na onyo cobo na. Atyeko dwoko cwinya weng woko, cwinya opoto tutwal, ci abed piny ka aywak.

> “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.

> Kun an tye kamano, ka an atye ka yub ki yuwo pi golo ma madit ki pi dwoko lok pa an, aparo Lubanga, ci alam matek ni obicwali an kony. Ki kare law me ot oyabe, lacoo acel odonyo i ot, ci dano weng owoko ki iye; en, ki luywero me dirit i cing ne, oyabe dirica, ci ocako yweyo dirit ki koko ki i ot woko.

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

> Akwaco en ni obed ki kica, pien tye kidi maber mapire tek ma kigire woko i tung kic.

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

> Owaco bot an ni 'pe i bedo ki bwoba,' pien obi 'gwoko gi.'

> “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.

> Eno, ka onongo tye ka kweyo lapuk ki ruc, gera ma pe atir kede sente ma pe atir, gi weng owoto malo, kede omuko woko ki dirica calo luro me polo, kede yamo ogoyo gi woko. I jami ma tye ka timere, akano wang na kare matin; ka ayabo, ruc weng pe tye dok. Gera ma wel loyo, dayamondi, sente me dhahabu ki sente me feza, gibedo gi oyabore ki tutwal i odi weng.

> “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.

> Ci en oketo i meza sanduku me juweli ma madwong tutwal kede maber loyo me con, kede okwayo woko juweli, dayamondi, kede siling ki cing ma opong, kede ocweyo gi i sanduku nyo pe ocogo keken, kadi bed ni dayamondi mogo pe madwong loyo ocok me pina.

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

> En dong oluongo an ni, 'Bi nen.'

> “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.

> Anen i sanduku, ento cal pa gin ma aneno onek wang an. Gi oyang ki dwong apar, muloyo dwonggi ma i con. Aparo ni gi okwero gi i yoto ki ti pa jo marac jene ma gipyero gi kede giloro gi i bolo. Gi kete maber i sanduku, gin acel acel i kabedo mere, pe kityeko neno tich mo pa ngat ma oketo gi iye. Agolo dwona ki mor madit, kede dwonye en ocwaka an. Early Writings, 81-83.

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

Wa bi mi lok ikom nino pa Miller i coc ma bino.

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.

Ma kany en aye nyutu me acaki pi nino me aryo pa William Miller, ma James White ocoyo ka otyeko yabo nino pa Miller i 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.

> Nino man onongo kigolo ne i capa me Advent Herald ikare mukato aryo atika. Dong aneno ni en onongo nyuto maber tuk wa me Donyo marom aryo ma con, ki ni Lubanga omiyo nino ne pi ber pa kine me iye ma giborore.

> “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.

> I kom cal me bino ma cok pa nino ma madit ki ma ror pa Rwot, Lubanga o keti kume. Nen Joel 2:28-31; Acts 2:17-20. Kume romo bino i yo adek; acel, ‘ki iye me tic mapol-mapol.’ Nen Ecclesiastics 5:3. Aryo, jogi ma tye iye tipu macol ki bwoli pa Satan, romo nongo kume ki twero pa iye. Nen Deuteronomy 8:1-5; Jeremiah 23:25-28; 27:9; 29:8; Zechariah 10:2; Jude 8. Adek, Lubanga i kare weng o nyuto jo pa iye, ki kombedi bene tye ka nyutu gi ki kume, i kato mapol onyo matidi; kume magi bino ki tic pa malaika ki Tipu Maleng. Jo ma tye i liet me adwogi ma peya bi ngene ka Lubanga omiyo gi kume; kede jo calo eni pe gubwolo, pe gikedogi i yore marac ki kume ma pe atir.

> “‘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.

> 'En owaco ni, Winyo kombedi lok na; ka tye nabi i iwiu, an Rwot abi nyutu anen bot iye i wang neno, kadong abi waco bot iye i nindo.' Numbers 12:6. Yakobo owaco ni, 'Malaika pa Rwot owaco bot an i nindo.' Genesis 31:2. 'Lubanga obino bot Laban pa Siriya i nindo i otum.' Genesis 31:24. Kwano nindo pa Yusufu, [Genesis 37:5-9], kadong lok ma loyo cwiny pa tyeko mamegi i Misiri. 'I Gibeon Rwot onyutu anen bot Solomono i nindo i otum.' 1 Kings 3:5. Cal madit ma dwong ma i ceke aryo pa Daniel omiyo i nindo, kadong le matek angwen, kede gin mapatpat i ceke abiro. Ka Herode onongo omito obalo lutino Mwokozi, Yusufu kicoyo bot iye i nindo ni obed oŋweo i Misiri. Matthew 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.

> ‘Kadok obedo ni i kare me agiki, Lubanga owaco ni, Abi yweyo Roho na i kom ringo weng; ki wod wunu ki nyako wunu biwaco lok me nabi, ki lutino wunu bineno kio, ki ludito wunu binino nino.’ Tic pa Lami 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.

> Miya me porofesi, me nino ki vijon, obedo kany nyutu pa Tipu Maleng; i cawa agiki onego onen maber me bedo alama. En acel ikin miya pa Kanisa pa Lok pa Ber.

> “‘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.

> En omiyo jo mo bedo apwostol; ki jo mo lanabi; ki jo mo evanjelist; ki jo mo lacam ki lapwon; pi keto jo maleng maber, pi tic me latic, pi yiko ring pa Kiristo. Efeso 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.

> ‘Kede Lubanga oketo dano mogo i Kanisa; mukwongo, apwostol; me aryo, LANABI,’ kede mukene. 1 Corinthians 12:28. ‘Pe ibalo woko LOK PA LANABI.’ 1 Thessalonians 5:20. Nen kede Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Lanabi onyo lok pa lanabi tye pi yiko Kanisa pa Kirisito; ki pe tye lacar mo ma twero kelo ki i Lok pa Lubanga me yaro ni gibino gicen woko mapwod evanjelist, paastor ki latic-kwene gicen woko. Ento lagonyo owaco ni, ‘Tye bon ma pe adier ki miro ma pe adier mapol tutwal, omiyo pe atwero geno gin mo keken calo man.’ Adier ni Sitaani tye ki rwom ma pe adier ma calo adier. En kare weng otye ki LANABI ma pe adier, ki adier wa twero kuro gubedo kombedi i cawa agiki pa bwola ki lamalo pa en. Jo ma kikwanyo woko nyutu mapire tek calo man pien tye rwom ma pe adier, twero medo matidi kacel ki ada ma rwate ka gikwanyo kwede ni Lubanga pe cakke onyutu ne bot dano i miro onyo i bon; pien rwom ma pe adier otte kare weng.

> “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.

> Keca ki neno gin yore ma Lubanga otyeko tic kwede me nyutu kene bot dano. Ki yore magi, owaco bot laneno; otyeko keto lagam me laneno i tung lagam pa kanisa pa Injili, ki oketo keca ki neno kacel ki alama mapat me 'NINO ME AGIKI.' Amin.

> “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.

> Lacim me an i wac ma awaco con obedo me kwanyo gwec i yo pa Bibul, kede me keto cwiny maber pa ngat makwano pi gin ma tye anyim. James White.

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