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# The Book of Daniel - Number Thirty-Six

Buku la Danieli - Nambala Makumi Ghatatu na Chitatu ndi Chinkhondi na Chimoza

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

Ubuporofeti bw’Igereranyo cya Nebukadinezari: Guhishura Ibimenyetso Nyaburanga by’amateka y’Umutwe w’Abamillerite n’Iyerekwa Ryashyizweho Ikimenyetso ry’Umugezi wa 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.”

Daniel bab satu melambangkan sejarah malaikat pertama dan kedua dari 11 Ogos 1840 hingga 22 Oktober 1844. Daniel bab empat juga membicarakan sejarah malaikat pertama dan kedua dari 723 SM hingga 22 Oktober 1844. Sudah tentu, hal ini mustahil untuk dilihat tanpa metodologi hujan akhir, iaitu “baris demi baris.”

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.

නෙබුකද්නේසරය, හතරවන පරිච්ඡේදයේ, ඉතා සංකීර්ණ භාවිෂ්‍යවචනීය සංකේතයකි. විලියම් මිලර්ගේ ඉතිහාසය තුළ උලයි ගඟේ දර්ශනය මුද්‍රාහරණය වීම ගැන විමසීමට අපි ආරම්භ කරන විට, ඔහු නියෝජනය කරන දේ කුමක්දැයි අපටම මතක් කරගැනීම වැදගත්ය. නෙබුකද්නේසරයාගේ දෙවැනි සිහිනය, විලියම් මිලර්ගේ දෙවැනි සිහිනය මෙන්ම, ලෙවී කථාව විසිහයහි සඳහන් “සත් කාලයන්” නියෝජනය කළේය; එය දානියෙල් පොත සම්පූර්ණයෙන් එකට වියන භාවිෂ්‍යවචනීය නූලයයි. දානියෙල් හතරවන පරිච්ඡේදයේ නෙබුකද්නේසරයාගේ සිහිනය අර්ථකථනය කළ විට, පැමිණෙන්නාවූ විනිශ්චයක් පිළිබඳව ඔහුට අනතුරු ඇඟවීය; එසේ කිරීමෙන් 1798 දී “අවසානයේ කාලයේ” ඉතිහාසයට පැමිණි පළමු දූතයාගේ පණිවිඩය ආදර්ශවත් ලෙස පූර්වරුපනය කළේය.

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.

Afo a wɔde bɛbu Nebukadnesa atɛn a wɔbɔɔ no kɔkɔ ho no durui no, ne duru no yɛɛ October 22, 1844 ho mfonini, bere a nhwehwɛmu atɛn no fii ase. Wɔ ti anan no mu no, kɔkɔbɔ nkrasɛm a Daniel de mae no nyinaa ne atɛn no a ɛbaa a ɛne saa kɔkɔbɔ nkrasɛm no wɔ abusuabɔ no nyinaa na wɔde asɛmfua “dɔn” gyinaa hɔ ma no. Nebukadnesa atɛn no “dɔn” no gyinaa Onyankopɔn atɛn no “dɔn” ananmu wɔ ɔbɔfo a odi kan no nkrasɛm mu. Ɛsan nso yɛɛ Kwasida mmara no “dɔn” ho mfonini, bere a Onyankopɔn ahyɛdeɛ atɛn no fi ase. Daniel ti anan no fã a egyina hɔ ma ɔbɔfo a odi kan no nkrasɛm no duru wɔ 1798 mu, ne ɔbɔfo a ɔto so abiɛsa no duru wɔ October 22, 1844, a wɔde asɛmfua “dɔn” yɛ ho sɛnkyerɛnne no, wɔsan ka ho asɛm bio na wɔtrɛw mu. Sɛ wɔsan ka asɛm bi ka ho bio na wɔtrɛw mu a, ɛyɛ nkɔmhyɛ akwan bi a ɛba mpɛn pii wɔ nkɔmhyɛ mu, na titiriw no wɔ Daniel nhoma no mu.

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.

Apabila Nebukadnezar sampai pada “jam” penghakiman itu, “tujuh masa,” iaitu penghakimannya, pun bermula; dan sebagai raja utara, dia pada waktu itu melambangkan penghakiman yang dijatuhkan ke atas kerajaan utara Israel pada tahun 723 SM. Dia diberi hati seekor binatang, dan binatang dalam nubuatan Alkitab ialah suatu kerajaan; dan dari tahun 723 SM hingga tahun 1798, dia melambangkan dua bentuk kekafiran yang begitu kerap menjadi pokok perbincangan dalam kitab 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.

Selama seribu dua ratus enam puluh hari, yang melambangkan seribu dua ratus enam puluh tahun, ia melambangkan kuasa kebinasaan kafir; kemudian selama seribu dua ratus enam puluh hari lagi, yang menyimbolkan seribu dua ratus enam puluh tahun, ia melambangkan kuasa kebinasaan kepausan. Hakikat kedua kuasa kebinasaan itu sama, sebab kepausan hanyalah kekafiran yang mengenakan pengakuan agama Kristen.

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.

“Ndzhaku ka masiku,” leswi nga xikombiso lexi tivisitiwaka eka Daniyele ndzima ya khume-mbirhi, lexi yimelaka “nkarhi wa makumu” hi 1798, mfumo wakwe wu tlheriseriwile eka yena. Vumbhoni bya Daniyele 4, na Moya wa Vuprofeta, byi kombisa leswaku loko mfumo wakwe wu tlheriseriwile eka yena “emakumu ka masiku,” a a ri munhu la hundzukeke. Kutani u va xikombiso xa vuprofeta xa ntiyiso mune wa nkoka. U va xihlanganisi xa vuprofeta exikarhi ka matimba ya dragona ya vuhedeni, lawa a ma yimelerileke eka hafu yo sungula ya “minkarhi ya yena ya nkombo,” ni matimba ya xivandzana, lawa a ma yimelerileke eka hafu yo hetelela ya “minkarhi ya yena ya nkombo.” Tanihi xikombiso xa matimba wolawo mambirhi, hi ku yima tanihi mfumo lowu vuyeleriweke hi 1798, kutani u tlhela a yimela matimba ya vunharhu lama onhaka (muprofeta wa mavunwa), lawa a ma fanele ku fuma malembe ya makume-nkombo ya xikombiso, loko nghwavava wa Tire a rivaliwile. Tanihi hosi ya Babilona, Nebukadnetsara u yimela xihlanganisi xa vuprofeta exikarhi ka matimba manharhu lawa a ma ta va Babilona ya manguva lawa emasikwini ya makumu, leswi kutani swi yisaka misava eka Armagedoni.

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.

A boetse a emela tsoalo ea United States e le sebata sa lefatše, se qalileng ka 1798 e le konyana, se tšoantšetsoang ke boiphihlelo ba hae ba tšokoloho. Ka nako e tšoanang o ne a tla emela manaka a mabeli a sebata sa lefatše, ao e leng Rephablikaniseme le Boprotestanta, a emelang matla a United States, e leng sona se ileng sa e lumella ho fetoha sechaba se ratoang ka ho fetisisa lefatšeng. Empa qetellong ea lilemo tse mashome a supileng tsa tšoantšetso, manaka ao a mabeli a ne a tla emeloa e le Rephablikaniseme ea bokoenehi le Boprotestanta ba bokoenehi, manaka ka bobeli a arotsoe ka lihlopha tse peli. Lenaka la Rephablikaniseme le ne le tla akarelletsa mokha oa Democratic o nyelisang pepenene melao-motheo e halalelang ea Molao-motheo, le mokha oa Republican o ipolelang e le basireletsi le bahlabani ba Molao-motheo, empa bonneteng o latola melao-motheo e halalelang ea Molao-motheo, ha o ntse o khetha meetlo le litloaelo hore li nke sebaka sa melao-motheo e leng ka hare ho tokomane eo e halalelang.

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.

ខាងទាំងពីរនោះ ត្រូវបានតំណាងជាមុនដោយពួកសាឌូស៊ី និងពួកផារីស៊ី នៅសម័យព្រះគ្រីស្ទ។ វិញ្ញាណរបស់ពួកសាឌូស៊ី និងពួកផារីស៊ី ក៏នឹងត្រូវបានបង្ហាញផងដែរ នៅក្នុងស្នែងនៃព្រូតេស្តង់សាសនាដែលបានក្បត់ជំនឿ ដោយថ្នាក់មួយគាំទ្រការថ្វាយបង្គំថ្ងៃអាទិត្យ ហើយថ្នាក់មួយទៀតគាំទ្រការថ្វាយបង្គំថ្ងៃសប្ប័ទ។ ស្ថានភាពដែលបានប្រែចិត្តរបស់នេប៊ូក្នេសារ នៅ “ចុងបញ្ចប់នៃថ្ងៃទាំងឡាយ” ក្នុងឆ្នាំ 1798 តំណាងយ៉ាងសមគួរដល់សហរដ្ឋអាមេរិក និងស្នែងទាំងពីរនៃសត្វមហិមាចេញពីផែនដី។ និមិត្តសញ្ញាទាំងបី—សត្វមហិមាចេញពីផែនដី និងស្នែងទាំងពីររបស់វា—ត្រូវបានកំណត់ជាមុនថា នឹងផ្លាស់ប្តូរពីកូនចៀមទៅជានាគ។

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.

Nebukadnesar, pada akhir “tujuh masa”-nya, melambangkan mata rantai yang mengenal pasti kerajaannya yang harfiah, Babilon, sebagai lambang Babilon moden pada zaman akhir, yang terdiri daripada naga, binatang itu, dan nabi palsu. Dia juga melambangkan tiga entiti nubuatan yang digambarkan oleh binatang dari bumi yang mempunyai dua tanduk, yang berubah daripada seekor anak domba menjadi seekor naga sepanjang tujuh puluh tahun simbolik ketika pelacur Tirus dilupakan. Sungguh mendalam bahawa kerajaannya yang harfiah itulah juga kerajaan yang menjadi pralambang bagi kerajaan yang memerintah selama tujuh puluh tahun simbolik.

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?”

Simbolisme Nebukadnezar dalam pasal empat harus diterapkan di atas pasal satu. Apabila penerapan itu dilakukan, hal itu menyatukan tonggak-tonggak sejarah Millerite, dan meneguhkan beberapa kebenaran dari penglihatan Sungai Ulai yang dimeteraibukakan pada waktu itu. Dasar dan pilar sentral gerakan Millerite adalah pertanyaan dan jawaban dalam Daniel pasal delapan, ayat tiga belas dan empat belas. Pertanyaannya adalah, “Berapa lamakah penglihatan tentang korban sehari-hari, dan pelanggaran yang membinasakan, yang menyebabkan baik tempat kudus maupun bala tentara diinjak-injak?”

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?”

Dalam ratusan, bahkan mungkin ribuan, kata tambahan dalam Alkitab, hanya kata tambahan “pengorbanan” sajalah yang oleh ilham dinyatakan bukan termasuk dalam teks. Apabila kata itu disingkirkan dengan tepat, maka menjadi jelas bahwa “yang sehari-hari dan pelanggaran” adalah dua kuasa pembinasa yang berbeda. Sister White secara khusus menyatakan bahwa kata “pengorbanan” telah ditambahkan oleh hikmat manusia dan tidak berlaku bagi teks itu, dan dalam petikan yang sama ia juga menyatakan bahwa kaum Millerit benar dalam mengenali “yang sehari-hari” sebagai kekafiran. Istilah-istilah tata bahasa dalam pertanyaan ayat tiga belas telah diidentifikasi dengan saksama oleh Kristus melalui tulisan-tulisan Sister White, dan apabila diatur oleh teks-teks itu serta petunjuk-petunjuk ilham yang ditambahkan, pertanyaannya ialah, “Sampai berapa lama penglihatan itu mengenai dua kuasa pembinasa, yaitu kekafiran dan kepausan, yang akan menginjak-injak baik tempat kudus maupun umat Allah?”

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.

Olwo, lona Nebhukadnesa nge li kumfōng “wikhati wa kugcina,” nga‑1798, ufanekisela umuntfu lophendvukile, ngako-ke umele “labahlakaniphile” labebatawukucondza insika lenkhulu nesisekelo se-Adventism. Kuphendvuka kwakhe kukhomba “labahlakaniphile” labacondza “kwandza kwelwati” lokwavulwa ngaleso sikhatsi, kodvwa kufanekisa kwakhe kwetesiprofetho ngco kukhombisa umlando lowuyinhloko yembuto lotsi, “kuyawuba sikhatsi lesingakanani umbono wemandla ekuchitsa webuphekula nepapalism lobewutawunyatsela bantfu baNkulunkulu (ibutho), nendzawo lengcwele yaNkulunkulu?” Njengemfanekiso we “ntfombi lehlakaniphile” lecondza “kwandza kwelwati,” umele William Miller, ngobe Miller ungumfanekiso walabo lababe “bahlakaniphile” emlandvweni lowacala nge “sikhatsi sekuphela,” nga‑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.

Nebuchadnezzar merupakan lambang waymark bagi “masa kesudahan”, dan apabila ditindihkan ke atas pasal satu, dia juga mewakili kedatangan malaikat pertama pada waktu itu, kerana dalam pasal empat, “jam” ketika Daniel menyampaikan kepada Nebuchadnezzar mesej amaran itu menandakan saat malaikat pertama tiba, dan itu ialah tahun 1798. “Jam” ketika penghakiman Nebuchadnezzar datang melambangkan “jam” permulaan penghakiman penyiasatan Tuhan pada 22 Oktober 1844. Waymark yang dihasilkan oleh perlambangan Nebuchadnezzar dalam pasal empat ialah 723 SM, 538, 1798 (masa kesudahan) dan 22 Oktober 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.

Landmark-landmark sejarah Millerite dalam Daniel pasal satu bermula dengan Jehoiakim, yang merupakan simbol pemerkasaan pekabaran pertama yang telah tiba pada “masa kesudahan,” pada tahun 1798. Pemerkasaan pekabaran pertama, yang dilambangkan oleh Jehoiakim, menandai 11 Ogos 1840. Penaklukan Jehoiakim memulakan tujuh puluh tahun pemerintahan Babilon, yang berakhir dengan dekri Koresh. Pasal satu kitab Daniel mengenal pasti suatu proses pengujian tiga langkah, yang digambarkan sebagai ujian pemakanan, diikuti oleh ujian visual yang berakhir dengan ujian litmus. Ketiga-tiga ujian itu melambangkan 11 Ogos 1840, ketika malaikat perkasa yang tidak lain daripada pribadi Yesus Kristus, turun dari syurga dengan sebuah kitab kecil yang pada waktu itu umat Tuhan harus “makan”, sebagaimana Daniel dan ketiga-tiga pemuda pilihan itu memilih untuk memakan makanan sayur-sayuran, dan bukan makanan Babilon.

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.

Teko ya bobeli ya tshebetšo yeo e be e emela ponagatšo ya go gana ga dikereke tša Boprotestanta molaetša wa Miller (molaetša wa morongwa wa pele), ge go be go ka bonagala phapano magareng ga mokgatlo wa Bamillerite le dikereke tša Boprotestanta tšeo ka nako yeo di ilego tša thoma karolo ya tšona ya boporofeta bjalo ka Boprotestanta bja bohlanogi. Phapano magareng ga dihlopha tšeo tše pedi e be e hlakile kudu go swana le ge nama ya Daniele le bagwera ba gagwe ba bararo e bonagala e le botse le go nona kudu ka ge ba be ba ja dijo tša legodimong, go e na le dijo tša Babilona. Phapano yeo e ile ya swaya bofelo bja ngwaga wa Baebele wa 1843 (Aprele 19, 1844), ge nako ya go diega ya seswantšho sa barwedi ba lesome e fihla.

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.

ᱯᱮ ᱧᱮᱞ, ᱚᱠᱟ ᱞᱤᱴᱢᱟᱥ ᱧᱮᱞ ᱛᱟᱦᱮᱱᱟ, ᱚᱱᱟ 22 ᱚᱠᱴᱚᱵᱚᱨ, 1844 ᱨᱮ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ, ᱡᱚᱠᱷᱚᱱ ᱯᱮ ᱵᱚᱪᱷᱚᱨ ᱛᱟᱭᱚᱢ, “ᱜᱷᱚᱱᱴᱟ” ᱚᱱᱟ ᱚᱠᱛᱚ ᱦᱮᱡ ᱞᱮᱱᱟ ᱡᱚᱠᱷᱚᱱ ᱱᱮᱵᱩᱠᱟᱫᱱᱮᱡᱟᱨ ᱱᱤᱡᱮ ᱵᱤᱪᱟᱨ ᱠᱮᱫᱟ ᱟᱨ ᱫᱟᱱᱤᱭᱮᱞ ᱟᱨ ᱯᱮ ᱜᱚᱲᱚ ᱦᱚᱲᱠᱚ “ᱫᱚᱥ ᱜᱩᱱ” ᱥᱮ ᱵᱮᱥ ᱛᱮ ᱵᱟᱵᱤᱞᱚᱱᱤᱭᱟ ᱧᱮᱱ-ᱵᱩᱡᱷᱟᱹᱣ ᱦᱚᱲᱠᱚ ᱛᱷᱮᱱ ᱯᱨᱚᱠᱟᱥ ᱠᱮᱫᱟ। ᱫᱟᱱᱤᱭᱮᱞ ᱚᱱᱚᱞ 4, ᱚᱱᱚᱞ 1 ᱪᱮᱛᱟᱱ ᱨᱮ ᱫᱚᱦᱚ ᱠᱟᱛᱮ, 1798 ᱨᱮ “ᱢᱩᱪᱟᱹᱛ ᱚᱠᱛᱚ” ᱮᱛᱮ ᱮᱦᱚᱯ ᱢᱤᱞᱚᱨᱟᱭᱤᱴ ᱤᱛᱤᱦᱟᱥ ᱨᱮᱭᱟᱜ ᱣᱮᱢᱟᱨᱠᱥ ᱚᱰᱚᱠᱟ; 11 ᱚᱜᱚᱥᱴ, 1840 ᱨᱮ ᱯᱟᱹᱦᱤᱞ ᱫᱩᱛ ᱨᱮᱭᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱨᱮ ᱥᱚᱠᱛᱤ ᱮᱢ ᱮᱱᱟ; 19 ᱮᱯᱨᱤᱞ, 1844 ᱨᱮ ᱯᱟᱹᱦᱤᱞ ᱱᱤᱨᱟᱥᱟ; ᱟᱨ 22 ᱚᱠᱴᱚᱵᱚᱨ, 1844 ᱨᱮ ᱢᱟᱦᱟ ᱱᱤᱨᱟᱥᱟ។

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.

Selain mengenal pasti penanda-penanda khusus dalam sejarah Millerite, kedua-dua bab itu, apabila digabungkan “baris demi baris,” menggambarkan pekhabaran malaikat yang pertama, mengenal pasti dua kuasa pembinasa yang menjadi pokok ajaran asas tentang dua ribu tiga ratus hari, dan juga proses pengujian tiga langkah dalam Daniel dua belas yang sentiasa berlaku apabila kitab Daniel dibuka meterainya.

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.

Mereka juga mengenal pasti bahawa Nebukadnezar, sebagai lambang orang bijaksana pada tahun 1798, bersama-sama dengan mimpinya yang kedua dalam fasal empat, melambangkan William Miller, yang gerakannya akan menjadi tanduk Protestan yang sejati. Pekerjaan William Miller, yang melambangkan kebenaran-kebenaran asas Adventisme, digambarkan pada dua loh Habakuk, dan Allah telah memimpin dalam penghasilan kedua-dua loh suci itu.

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.

Go ne go na le dithuto tše mmalwa tša boporofeta tšeo Miller a sa kago a di bona ka nepo, ka gobane boemo bja gagwe bja go lebelela histori ya boporofeta bo be bo sa mo dumelele go lemoga gore go na le maatla a mararo a šwalalanyo; e sego bohetene feela (drakone), bopapa (sebata), eupša gape le Boprotestanta bjo bo tšwilego tumelong (moporofeta wa maaka). Ka tlhokomelo ya Modimo, kwešišo tšeo tša boporofeta tša Miller, tšeo di bego di lekanyeditšwe ke boemo bja gagwe historing, ga se tša emelwa godimo ga matlapa a mabedi a makgethwa a Habakuku.

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.

Daniyel suura afur keessatti Nebukadnezaar abjuu isaa isa lammaffaa arge, kun abjuu lammaffaa William Miller bakka bu’a. Abjuuwwan lamaan iyyuu “yeroo torba” irratti xiyyeeffatu; abjuun Miller immoo hojii isaa isa bara 1863 irraa jalqabee fudhatama dhabuun eegale, kan hanga Iyya Barmasaa Halkan-Gidduutti hammaachaa deemu adda baasa. Abjuuwwan lamaan iyyuu yeroo bittinnaa’inaa tokko booda mootummaa deebi’ee dhaabameen xumuramu. Kanaaf, mul’ata laga Ulaay isa bara 1798 keessatti baname kallattiidhaan ilaaluun keenya dura, abjuu lammaffaa Miller ni ilaalla.

> “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.

> “Saya bermimpi bahwa Allah, dengan tangan yang tidak kelihatan, mengirim kepada saya sebuah peti kecil yang dibuat dengan sangat indah, kira-kira sepanjang sepuluh inci dan enam inci persegi, terbuat dari kayu eboni dengan tatah-mutiara yang ditanam dengan halus. Pada peti itu terpasang sebuah kunci. Saya segera mengambil kunci itu dan membuka peti tersebut; maka, dengan takjub dan heran, saya mendapati bahwa peti itu penuh berisi segala macam dan ukuran permata, berlian, batu-batu mulia, serta uang emas dan perak dari setiap ukuran dan nilai, tertata indah pada tempatnya masing-masing di dalam peti itu; dan dalam susunan demikian semuanya memantulkan cahaya dan kemuliaan yang hanya dapat disamai oleh matahari.

> “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.

> “Saya berpendapat bahawa bukanlah kewajipan saya untuk menikmati pemandangan yang menakjubkan ini seorang diri, walaupun hati saya sangat bersukacita kerana kecemerlangan, keindahan, dan nilainya kandungannya. Oleh itu saya meletakkannya di atas sebuah meja tengah di bilik saya dan menyebarkan khabar bahawa semua yang berhasrat boleh datang dan melihat pemandangan yang paling mulia dan paling gemilang yang pernah dilihat oleh manusia dalam kehidupan ini.

> “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.

> “Orang ramai mula datang, pada mulanya hanya beberapa orang, tetapi kemudian bertambah menjadi suatu kerumunan. Ketika mereka mula-mula memandang ke dalam peti itu, mereka akan merasa hairan dan bersorak kegirangan. Tetapi apabila para penonton semakin bertambah, masing-masing mula mengusik permata-permata itu, mengeluarkannya dari peti dan menyerakkannya di atas meja. Aku mula berfikir bahawa pemiliknya akan menuntut kembali peti dan permata-permata itu dari tanganku; dan jika aku membiarkan semuanya berselerak, aku tidak akan pernah dapat meletakkannya kembali pada tempatnya di dalam peti seperti sebelumnya; dan aku merasa bahawa aku tidak akan pernah sanggup memikul pertanggungjawaban itu, kerana hal itu akan sangat besar. Lalu aku mula memohon kepada orang ramai itu supaya jangan menyentuhnya, dan jangan mengeluarkannya dari peti; tetapi semakin aku memohon, semakin mereka menyerakkannya; dan sekarang mereka tampaknya menyerakkannya ke seluruh bilik, di atas lantai dan di atas setiap perabot di dalam bilik itu.

> “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.

> “A ba morago ka bona gore mo gare ga mabenyabenyane a mmatota le madi a tshipi a mmatota ba ne ba gasitse bontsi jo bo sa balweng jwa mabenyabenyane a maaka le madi a tshipi a maaka. Ka galefa thata ka ntlha ya boitshwaro jwa bone jo bo nyatsegang le go tlhoka tebogo ga bone, mme ka ba kgalemela le go ba kgala ka ntlha ya seno; mme fa ke ntse ke ba kgalemela, ba ne ba ntse ba gasa mabenyabenyane a maaka le madi a tshipi a maaka mo gare ga a mmatota.”

> “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.

> “Ahenkaw no abu me wɔ me nipadua mu kra mu, na mifii ase de nipadua ahoɔden pusu wɔn fii dan no mu; na bere a na merepusu baako no refi no, baasa foforo hyɛne mu de efĩ ne nnua mpetew ne anwea ne sumsum nyinaa brɛhyɛ mu, kosii sɛ wɔkataa nokware aboɔden abo, ahuhudeɛ abo, ne sika no nyinaa so, na eyi maa wɔannyina adi bio mma aniwa nhu wɔn. Wɔsan tetew me adaka no mu mmeremmere na wɔhwete guu sumsum no mu. Misusuwii sɛ obiara nhwɛ me awerɛhow anaa me bo fuw no. Mebaa abasamtu ne koma‑bubu mu koraa, na metenaa ase sui.”

> “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.

> “Saså medan jeg gret og sørgde over mitt store tap og det ansvar som kvilte på meg, kom eg Gud i hug, og bad inderleg om at han ville senda meg hjelp. Straks vart døra opna, og ein mann kom inn i rommet, medan alle dei andre gjekk ut; og han, som heldt ein skurekost i handa, opna vindauga og tok til å feia skit og rask ut or rommet.

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

> “Ndzi n’wi kombelerile leswaku a tshika, hikuva a ku ri ni swiambalo swa nkoka leswi hangalakeke exikarhi ka marhumbi.

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

> “Dia memberitahu aku supaya ‘jangan takut,’ kerana dia akan ‘menjaga mereka.’”

> “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.

> “Ku chin, katîk ka a hngak hna le leivui hna, thil hlu lo hna le tangka taktak lo hna a hruak lai ah, cu hna zong kha mei ti bangin an thang i, thlalangka in an chuak, cun thli nih a phorh dih hna. Cuka ahcun hna thawngin ka mit ka hnarh rei te; ka mit ka auh tikah, hngak hna cu a dih dih cang. Thil hlu taktak hna, diamond hna, sui le ngun tangka hna cu khan inn chung pumpi ah tam tukin an lei hrawm ko.”

> “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.

> Lalu ia meletakkan di atas meja sebuah peti, jauh lebih besar dan lebih indah daripada yang terdahulu, lalu mengumpulkan permata-permata, berlian-berlian, dan uang-uang logam itu dengan segenggam demi segenggam, dan melemparkannya ke dalam peti itu, sampai tidak ada satu pun yang tertinggal, meskipun beberapa dari berlian itu tidak lebih besar daripada ujung sebuah peniti.

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

> “O be a bitsa mi puei ko, ‘Ra la hmu rawh.’”

> “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.

> “Ndzi langute endzeni ka bokisi, kambe mahlo ya mina ma phameriwile hi leswi ndzi swi voneke. A ma voninga hi ku vangama loku nga hundza ka khume ku tlula loku a ma ri na kona eku sunguleni. Ndzi anakanye leswaku a ma kukuriwile hi sava hi milenge ya vanhu lavo homboloka lava va ma hangalaseke va tlhela va ma kandziyela entshurini. A ma lunghisiwile hi ku landzelana lokunene endzeni ka bokisi, xin’wana ni xin’wana exivandleni xa xona, ku nga ri na xikombiso xo vonaka xa swikitsikitsi swa munhu loyi a ma cukumeteke endzeni. Ndzi huwelerile hi ntsako lowukulu, kutani ku huwelerela koloko ku ndzi pfuxile.” Early Writings, 81–83.

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

Re tla tšohla toro ea Miller sehloohong se latelang.

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.

Se latelang ke matseno a toro ya bobedi ya ga William Miller, a kwadilweng ke James White fa a ne a gatisa toro ya ga Miller mo go 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.

> “Litoro tše di latelago di ile tša phatlalatšwa go Advent Herald, go feta mengwaga e mebedi ye e fetilego. Ka nako yeo ke ile ka bona gore di be di laetša ka go hlaka maitemogelo a rena a fetilego a go Tla ga Bobedi, le gore Modimo o file toro ye bakeng sa mohola wa mohlape wo o gašanego.

> “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.

> “Nkati ya bilembo ya kobɛlɛma ya penepene ya mokolo monene mpe ya nsɔmɔ ya Nkolo, Nzambe atiaki bandɔtɔ. Tala Yoele 2:28–31; Misala 2:17–20. Bandɔtɔ ekoki koya na banzela misato; ya liboso, ‘na ebele ya misala.’ Tala Mosakoli 5:3. Ya mibale, baoyo bazali na nse ya molimo mabe mpe ya bokosi ya Satana, bakoki kozala na bandɔtɔ na nzela ya nguya na ye. Tala Kolimbola Mibeko 8:1–5; Yilimia 23:25–28; 27:9; 29:8; Zakaria 10:2; Yuda 8. Mpe ya misato, Nzambe atángisaki ntango nyonso, mpe azali naino kotángisa bato na ye mwa mingi to mwa moke na nzela ya bandɔtɔ, oyo eyaka na mosala ya baanzelu mpe ya Molimo Mosantu. Baoyo batelemi na pole polele ya solo bakoyeba ntango Nzambe apesi bango ndɔtɔ; mpe bato ya ndenge wana bakokosama te mpe bakobungisama nzela te na bandɔtɔ ya lokuta.”

> “‘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.

> “‘Mangkha nangna eigi waheising taba yiu; nakhoigi marakta maiba ama leirabadi, Eikhoi Mapu-na maming eigi mathakta ama khudamda pirakkani, amasung eigi wa nattana mangonda khongchatkani.’ Numbers 12:6. Jacob-na hairak-i, ‘Mapu gi swarga-dutna eigi maphamda mangonda khongchatpa ama da wari hairak-i.’ Genesis 31:2. ‘Aduga numitki nungsit-ta Laban, Syria-gi mi aduda Ishwar-na khongchatpa ama da lak-i.’ Genesis 31:24. Joseph-ki mangonda khongchatpasing paba yiu, [Genesis 37:5–9], aduga makhoigi Egypt-ta mapung phana mapan-phal oirakpa-gi nungairaba wari adu paba yiu. ‘Gibeon-da numitki nungsit-ta Mapu-na Solomon-da khongchatpa ama da uhan-i.’ 1 Kings 3:5. Daniel-gi ani suba chapter-ki achaoba maru oiba murti adu khongchatpa ama da piba phang-i, aduga taret suba chapter-ki mari foursinggi sannabasing, aduga adu-adi su. Herod-na angang Saviour adu manghallabani haiba matamda Joseph-da Egypt-ta chattuna chenna leinaba khongchatpa ama da chetna piba phang-i. 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.

> “‘Мөн ЭЦСИЙН ӨДРҮҮДЭД, гэж Бурхан айлдаж байна, Би Өөрийн Сүнснээс бүх махбод дээр асгана; та нарын хөвгүүд, охид эш үзүүлж, та нарын залуус үзэгдэл үзэж, та нарын хөгшид зүүд зүүдэлнэ.’ Үйлс 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.

> “Seipone sa boprofeta, ka ditoro le dipono, mo ke maungo a Mowa o o Boitshepo, mme mo metlheng ya bofelo se tshwanetse go bonadiwa ka mo go lekaneng gore se dire sesupo. Ke sengwe sa dineo tsa kereke ya efangele.”

> “‘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.

> “‘Beno O ne a neela ba bangwe go nna baaposetoloi; ba bangwe BAPOROFETI; ba bangwe baefangele; ba bangwe badisa le barutiši; Gore bakgethwa ba phethagatšwe, bakeng sa modiro wa bodiredi, bakeng sa go agwa ga mmele wa Kriste.’ Baefeso 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.

> “‘U Nlunga u vekile van'wana ebandleni, xo sungula vaapostola, xa vumbirhi VAPOROFETA,’ ni swin'wana. 1 Vakorinto 12:28. ‘Mi nga sole VUPOROFETA.’ 1 Vatesalonika 5:20. Vonani na Mintirho 13:1; 21:9; Varhoma 7:6; 1 Vakorinto 14:1, 24, 39. Vaporofeta kumbe vuporofeta i swa ku aka kereke ya Kriste; naswona a ku na vumbhoni lebyi nga humesiwaka eka rito ra Xikwembu lebyi kombisaka leswaku a swi fanele swi hela vaevhangelista, vadyisi ni vadyondzisi va nga si hela. Kambe mukaneti u ri, ‘Ku ve ni swivono ni milorho ya mavunwa yo tala swinene lerova a ndzi nge vi na ku tshembela eka nchumu wihi na wihi wa muxaka wolowo.’ I ntiyiso leswaku Sathana u ni leswi a swi endlaka swo tekelela ntiyiso. Minkarhi hinkwayo u vile ni vaporofeta va mavunwa, naswona hakunene hi nga va langutela sweswi enkarhini lowu wa yena wo hetelela wa ku kanganyisa ni wa ku hlula. Lava bakanyaka ku paluxa ko hlawuleka ka muxaka lowo hikuva ku ri ni leswi swi tekelelaka ntiyiso, va nga tlhela va ya emahlweni hi mfanelo leyi fanaka va kaneta leswaku Xikwembu xi tshama xi tikombile eka munhu hi norho kumbe hi xivono, hikuva leswi swi tekelelaka ntiyiso minkarhi hinkwayo swi ve kona.”

> “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.

> “Mimpih deh penglihatan-penglihatan de medium mula liwat Tuhan pe wahyu katong manusia. Lewat medium ini Dia su bicara deng para nabi; Dia su taruh karunia nubuat di antara karunia-karunia jemaat Injil, deng su golongkan mimpi deng penglihatan-penglihatan sama deng tanda-tanda laeng dari ‘HARI-HARI TERAKHIR.’ 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.

> “နဟ်ငါ့အလှနက် စကားလန်ကာအိုစၟဝ်ညးတံဟာဂှ်၊ ပ္ဍဲကျာ်လိက်ပရေင်ကမၠောန်တံအတိုင်း ရုဲဒှ်ဒုဟ်ကနောဝ်တံကို ပၠန်ထုတ်ကာ၊ အကြံဏာတ်ဉာဏ်ဂွံနွံသော ညးဖတ်တၟံအာဂှ် သ္ပစၟတ်သမ္တီအပ္ဍဲအရာမိက်ဂွံတင်ပြဗွဲမကြဴအံင်ရော။” James White.

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