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# The Book of Daniel - Number Thirty-Six

Ìwé Dáníẹ́lì — Nọ́mbà Mẹ́rìndínlọ́gbọ̀n

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

Àmì Àsọtẹ́lẹ̀ Nebukadinésárì: Ìṣípayá Àwọn Ààmì Ìtàn Ìrìnàjò Ẹgbẹ́ Millerite àti Ìran Tí A Fi Èdìdì Dí Nípa Odò 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.”

Orí kejìlá Danieli ṣàfihàn ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì láti ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, títí di ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844. Orí kẹrin Danieli pẹ̀lú ń sọ̀rọ̀ nípa ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì láti ọdún 723 ṣáájú ìbí Kristi, títí di ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844. Dájúdájú, kò ṣeé rí èyí láìsí ọ̀nà ìmúlò òjò àìpẹ́ yìnyín tí a pè ní “ìlà lé ìlà.”

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.

Nebukadnessari, nínú orí kẹrin, jẹ́ àmì àsọtẹ́lẹ̀ tí ó ní ìṣòro púpọ̀ gan-an. Ó ṣe pàtàkì kí a rántí ohun tí ó dúró fún bí a ṣe ń bẹ̀rẹ̀ sí í ronú lórí ṣíṣí ìrán odò Ulai nínú ìtàn William Miller. Àlá kejì Nebukadnessari, bí ó tilẹ̀ jẹ́ pé kò yàtọ̀ sí àlá kejì William Miller, ṣàpẹẹrẹ “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, èyí tí í ṣe òwú àsọtẹ́lẹ̀ tí ó hun gbogbo ìwé Dáníẹ́lì pọ̀. Nígbà tí Dáníẹ́lì túmọ̀ àlá Nebukadnessari ti orí kẹrin, ó kìlọ̀ fún un nípa ìdájọ́ tí ń bọ̀, àti nípa ṣíṣe bẹ́ẹ̀ ó ṣe àpẹẹrẹ iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ tí ó wọ inú ìtàn ní “àkókò òpin” ní ọdún 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.

Nígbà tí ìdájọ́ tí a ti kìlọ̀ fún Nebukadinésárì pé yóò dé, dé, ìbẹ̀rẹ̀ rẹ̀ jẹ́ àpẹẹrẹ October 22, 1844, nígbà tí ìdájọ́ ìwádìí bẹ̀rẹ̀. Nínú orí kẹrin, a fi ọ̀rọ̀ “wákàtí” ṣojú fún ìfiránṣẹ́ ìkìlọ̀ tí Dáníẹ́lì fi hàn, àti fún ìbẹ̀rẹ̀ déédéé ìdájọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìfiránṣẹ́ ìkìlọ̀ náà. “Wákàtí” ìdájọ́ Nebukadinésárì ṣojú fún “wákàtí” ìdájọ́ Ọlọ́run nínú ìfiránṣẹ́ áńgẹ́lì àkọ́kọ́. Ó sì tún jẹ́ àpẹẹrẹ “wákàtí” òfin Sunday, nígbà tí ìdájọ́ àṣẹ-ṣiṣẹ́ Ọlọ́run bẹ̀rẹ̀. Apá inú Dáníẹ́lì orí kẹrin tí ó ṣojú fún ìbẹ̀rẹ̀ déédéé ìfiránṣẹ́ áńgẹ́lì àkọ́kọ́ ní ọdún 1798, àti ìbẹ̀rẹ̀ déédéé áńgẹ́lì kẹta ní October 22, 1844, èyí tí a fi ọ̀rọ̀ “wákàtí” ṣe ààmì, ni a tún ṣe, a sì túbọ̀ gbòòrò lé e lórí. Ọ̀nà ìsọtúnṣe àti ìtúgbòòrò yìí jẹ́ ọ̀nà ìsọtẹ́lẹ̀ kan tí ó máa ń hàn léraléra nínú àsọtẹ́lẹ̀, ṣùgbọ́n ní pàtàkì nínú ìwé Dáníẹ́lì.

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.

Nígbà tí Nebukadnessari dé “wákàtí” ìdájọ́ náà, “àkókò méje” náà, èyí tí ó jẹ́ ìdájọ́ rẹ̀, bẹ̀rẹ̀; gẹ́gẹ́ bí ọba àríwá, nígbà náà ni ó dúró fún ìdájọ́ tí a mú wá sórí ìjọba àríwá Israẹli ní ọdún 723 BC. A sì fi ọkàn ẹranko fún un, ẹranko kan sì jẹ́ ìjọba kan nínú àsọtẹ́lẹ̀ Bíbélì, àti láti ọdún 723 BC títí dé 1798, ó dúró fún àwọn ìrísí méjì ti ẹ̀sìn abọ̀rìṣà tí a máa ń sọ̀rọ̀ nípa rẹ̀ lọ́pọ̀ ìgbà nínú ìwé Dáníẹ́lì.

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.

Fún ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́ mẹ́fà [1,260], tí ó dúró fún ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún mẹ́fà [1,260], ó ṣojú agbára apanirun kèfèrí; lẹ́yìn náà, fún ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́ mẹ́fà míràn [1,260], tí ó ṣàpẹẹrẹ ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún mẹ́fà [1,260], ó sì tún ṣojú agbára apanirun ti póòpù. Ọkàn àwọn agbára apanirun méjèèjì náà jẹ́ ọ̀kan náà, nítorí pé ẹ̀sìn póòpù kì í ṣe nǹkan mìíràn bí kò ṣe ẹ̀sìn kèfèrí tí ó wọ aṣọ ìjẹ́wọ́ ẹ̀sìn Kristẹni.

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.

Ní “ìgbẹ̀yìn àwọn ọjọ́,” èyí tí ó jẹ́ ààmì tí a fi mọ̀ nínú Daniẹli orí kejìlá, tí ó dúró fún “àkókò òpin” ní ọdún 1798, a tún fi ìjọba rẹ̀ padà fún un. Ẹ̀rí Daniẹli 4, àti Ẹ̀mí Àsọtẹ́lẹ̀, fihàn pé nígbà tí a tún fi ìjọba rẹ̀ padà fún un ní “ìgbẹ̀yìn àwọn ọjọ́,” ọkùnrin tí a yípadà ni. Nígbà náà ni ó di ààmì àsọtẹ́lẹ̀ àwọn òtítọ́ pàtàkì mẹ́rin. Ó di ìjápọ̀ àsọtẹ́lẹ̀ láàárín agbára dragoni ti ẹ̀sìn àwọn kèfèrí, èyí tí ó ṣojú fún ní ìdájì àkọ́kọ́ “àkókò méje” rẹ̀, àti agbára ẹranko, èyí tí ó ṣojú fún ní ìdájì ìkẹyìn “àkókò méje” rẹ̀. Gẹ́gẹ́ bí ààmì àwọn agbára méjèèjì wọ̀nyí, tí ó dúró gẹ́gẹ́ bí ìjọba tí a mú padà bọ̀ sípò ní 1798, nígbà náà ni ó tún ń ṣojú fún agbára ìparun kẹta (wòlíì èké), èyí tí yóò jọba fún àádọ́rin ọdún ààmì, nígbà tí a gbàgbé àgbèrè Taya. Gẹ́gẹ́ bí ọba Bábílónì, Nebukadinésárì ń ṣojú fún ìjápọ̀ àsọtẹ́lẹ̀ láàárín àwọn agbára mẹ́ta tí yóò di Bábílónì òde-òní ní àwọn ọjọ́ ìkẹyìn, èyí tí yóò sì mú ayé lọ sí Ámágẹ́dónì.

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.

Ó tún dúró fún ìbí Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ẹranko ilẹ̀, tí ó bẹ̀rẹ̀ ní ọdún 1798 gẹ́gẹ́ bí ọ̀dọ́-àgùntàn, tí a fi ìrírí ìyípadà rẹ̀ ṣe àpẹẹrẹ. Ní àkókò kan náà, yóò tún dúró fún ìwo méjì tí ó wà lórí ẹranko ilẹ̀ náà, èyí tí, gẹ́gẹ́ bí ìjọba olómìnira àti Pùròtẹ́sítáǹtì, ṣe aṣojú agbára Orílẹ̀-Èdè Amẹ́ríkà, èyí sì ni ó jẹ́ kí ó di orílẹ̀-èdè tí a ṣojú rere jùlọ ní ayé. Síbẹ̀, ní òpin àádọ́rin ọdún ààmì náà, a ó sì ṣe aṣojú àwọn ìwo méjèèjì wọ̀nyí gẹ́gẹ́ bí ìjọba olómìnira tí ó ti ṣubú kúrò nínú ìgbàgbọ́ àti Pùròtẹ́sítáǹtì tí ó ti ṣubú kúrò nínú ìgbàgbọ́, pẹ̀lú pé a pín ìwo méjèèjì náà sí ẹ̀ka méjì. Ìwo ìjọba olómìnira yóò ní Ẹgbẹ́ Démokírátì, tí ó ń fi àìbìkítà hàn ní gbangba sí àwọn ìlànà mímọ́ ti Òfin Orílẹ̀-Èdè, àti Ẹgbẹ́ Republikani, tí ó ń jẹ́wọ́ pé àwọn ni olùdábò bo àti aṣáájú-òfin Òfin Orílẹ̀-Èdè, ṣùgbọ́n ní tòótọ́ tí wọ́n ń sẹ́ àwọn ìlànà mímọ́ ti Òfin Orílẹ̀-Èdè náà, nígbà tí wọ́n yan àṣà àti ìṣe àtọwọ́dọwọ́ láti gba ipò gíga ju àwọn ìlànà inú ìwé mímọ́ náà lọ.

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.

A ṣàfihàn ẹgbẹ́ méjèèjì náà nípasẹ̀ àwọn Sadusi àti Farisi ní àkókò Kristi. Ẹ̀mí àwọn Sadusi àti àwọn Farisi yóò sì tún farahàn nínú ìwo ti Pùròtẹ́sítáǹtì tí ó yà kúrò nínú òtítọ́, níbi tí ẹgbẹ́ kan yóò ti gbé ìjọsìn Ọjọ́ Àìkú ró, tí ẹgbẹ́ kejì yóò sì gbé ìjọsìn Ọjọ́ Ìsinmi ró. Ìpo Nebukadinésari tí a yí padà ní “ìparí àwọn ọjọ́,” ní ọdún 1798, ṣe aṣojú Orílẹ̀-Èdè Amẹ́ríkà ní ìbámu pípé, àti àwọn ìwo méjèèjì ti ẹranko ilẹ̀ náà. Gbogbo ààmì mẹ́tẹ̀ẹ̀ta náà—ẹranko ilẹ̀ náà àti àwọn ìwo rẹ̀ méjèèjì—ni a ti yàn fún láti yí padà láti ọ̀dọ̀ àgùntàn sí dragoni.

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.

Nebukadnessari, ní òpin “àkókò méje” rẹ̀, dúró gẹ́gẹ́ bí ìjápọ̀ tí ó dá ìdánimọ̀ mulẹ̀ pé ìjọba Bábílónì gidi rẹ̀ ni àmì ìṣàpẹẹrẹ Bábílónì òde-òní ní àwọn ọjọ́ ìkẹyìn, èyí tí ó ní àkópọ̀ dragoni, ẹranko náà, àti wòlíì èké. Ó tún ṣàpẹẹrẹ àwọn ẹ̀yà àsọtẹ́lẹ̀ mẹ́ta tí a ṣàfihàn nínú ẹranko ilẹ̀ tí ó ní ìwo méjì, tí ó yí padà láti ọ̀dọ̀ àgùntàn sí dragoni ní àkókò ọdún àpẹẹrẹ àádọ́rin náà tí a gbàgbé panṣágà Tírè. Ó jinlẹ̀ gidigidi pé ìjọba gidi rẹ̀ gan-an ni ìjọba náà tí ó ṣe àfihàn ìjọba tí ń jọba fún ọdún àpẹẹrẹ àádọ́rin.

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?”

Àpèjúwe ààmì Nebukadnessari ti orí kẹrin, ni a gbọ́dọ̀ gbé lé orí orí kìnní. Nígbà tí a bá ṣe ìlò yẹn, ó máa so àwọn àmì ọ̀nà ìtàn àwọn Millerite pọ̀ jọ, ó sì jẹ́rìí sí ọ̀pọ̀ òtítọ́ nínú ìran Odò Ulai tí a tú sílẹ̀ ní àkókò náà. Ìpìlẹ̀ àti ọ̀pá àárín ìṣípò àwọn Millerite ni ìbéèrè àti ìdáhùn inú Danieli orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. Ìbéèrè náà ni pé, “Yóò ti pé tó ìgbà wo ni ìran nípa ẹbọ ojoojúmọ́, àti ìrékọjá ìsọdahoro, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀?”

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?”

Nínú ọ̀pọ̀ọ̀rún-ún, bí kò tilẹ̀ jẹ́ ẹgbẹ̀rún-ún, àwọn ọ̀rọ̀ tí a fi kún inú Bíbélì, ọ̀rọ̀ tí a fi kún náà “ẹbọ” nìkan ni ìmísí fi hàn pé kò yẹ kí ó wà nínú ẹsẹ̀ náà. Nígbà tí a bá yọ ọ̀rọ̀ náà kúrò ní ọ̀nà tó tọ́, ó fi hàn gbangba pé “ti ojoojúmọ́ àti ìrékọjá” jẹ́ agbára ìsọdahoro méjì ọ̀tọ̀ọ̀tọ̀. Sister White fi dájú sọ pé ọgbọ́n ènìyàn ló fi ọ̀rọ̀ “ẹbọ” kún un, àti pé kò kàn mọ́ ẹsẹ̀ náà, àti nínú àpá kan náà ó tún fi hàn pé àwọn Millerite tọ́ nínú ìdánimọ̀ “ti ojoojúmọ́” gẹ́gẹ́ bí ẹ̀sìn àwọn abọ̀rìṣà. Àwọn ọ̀rọ̀ gírámà tó wà nínú ìbéèrè ẹsẹ̀ kẹtàlá ni Kristi fi ìṣọ́ra ṣe ìdánimọ̀ wọn nípasẹ̀ àwọn ìkọ̀wé Sister White, àti nígbà tí a bá jẹ́ kí àwọn ẹsẹ̀ náà àti àwọn àfikún ìtọ́nisọ́nà ìmísí náà ṣàkóso, ìbéèrè náà ni pé, “Títí di ìgbà wo ni ìran náà yóò fi jẹ́ nípa àwọn agbára ìsọdahoro méjì náà ti ẹ̀sìn abọ̀rìṣà àti ti papacy, tí wọ́n yóò tẹ ilé mímọ́ àti àwọn ènìyàn Ọlọ́run mọ́lẹ̀?”

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.

Nítorí náà, nígbà tí a bá fi Nebukadnessari sí ipo rẹ̀ ní “àkókò òpin,” ní ọdún 1798, ó ń ṣojú ọkùnrin tí a yí padà, nítorí náà sì ni ó fi ń ṣojú “àwọn ọlọ́gbọ́n” tí yóò lóye ọ̀pá àárín àti ìpìlẹ̀ Adventism. Ìyípadà rẹ̀ fi “àwọn ọlọ́gbọ́n” tí ó lóye “ìlọsíwájú ìmọ̀” tí a ṣí ìdì rẹ̀ sílẹ̀ ní àkókò náà hàn, ṣùgbọ́n ààmì àsọtẹ́lẹ̀ tirẹ̀ fúnra rẹ̀ ń ṣàfihàn ìtàn náà ní tààrà, èyí tí ó jẹ́ kókó ọ̀ràn ìbéèrè yìí pé, “ìran agbára ìparun ti ẹ̀sìn keferi àti ti papacy yóò pẹ́ tó mélòó kan, èyí tí yóò tẹ àwọn ènìyàn Ọlọ́run (ogun náà) mọ́lẹ̀, àti ibi mímọ́ Ọlọ́run?” Gẹ́gẹ́ bí ààmì “wúńdíá ọlọ́gbọ́n” tí ó lóye “ìlọsíwájú ìmọ̀,” ó ń ṣojú William Miller, nítorí Miller ni ààmì àwọn tí wọ́n jẹ́ “ọlọ́gbọ́n” nínú ìtàn tí ó bẹ̀rẹ̀ ní “àkókò òpin,” ní ọdún 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.

Nebukadnessari jẹ́ àpẹẹrẹ ọ̀nà-àmì ti “àkókò ìgbẹ̀yìn,” àti nígbà tí a bá fi í lé orí orí kìn-ín-ní, ó tún ṣojú dídé áńgẹ́lì àkọ́kọ́ ní àkókò náà, nítorí pé nínú orí kẹrin, “wákàtí” tí Dáníẹ́lì ti fi ìkìlọ̀ náà fún Nebukadnessari, ni ó samisi ìgbà tí áńgẹ́lì àkọ́kọ́ dé, èyí sì ni ọdún 1798. “Wákàtí” tí ìdájọ́ Nebukadnessari dé, ṣojú “wákàtí” ìbẹ̀rẹ̀ ìdájọ́ àyẹ̀wò Ọlọ́run ní October 22, 1844. Àwọn ọ̀nà-àmì tí àpẹẹrẹ Nebukadnessari nínú orí kẹrin mú jáde ni 723 BC, 538, 1798 (àkókò ìgbẹ̀yìn) àti 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.

Àwọn ààmì-ọ̀nà ìtàn àwọn Millerite nínú Danieli orí kìíní bẹ̀rẹ̀ pẹ̀lú Jehoiakimi, ẹni tí ó jẹ́ àmì agbára fífún ìránṣẹ́ àkọ́kọ́ tí ó ti dé ní “àkókò òpin,” ní ọdún 1798. Ìfúnni ní agbára fún ìránṣẹ́ àkọ́kọ́ náà, tí Jehoiakimi ṣojú fún, ń samisi ọjọ́ kẹ́wàá oṣù kẹjọ, 1840. Ìṣẹ́gun lórí Jehoiakimi bẹ̀rẹ̀ àádọ́rin ọdún ìjọba Babeli, èyí tí ó parí pẹ̀lú àṣẹ Kírúsì. Orí kìíní Danieli fi hàn ìlànà ìdánwò ìpele mẹ́ta, tí a ṣàfihàn gẹ́gẹ́ bí ìdánwò oúnjẹ, lẹ́yìn èyí ni ìdánwò ojú, tí ó sì parí pẹ̀lú ìdánwò litmus. Àwọn ìdánwò mẹ́tẹ̀ẹ̀ta wọ̀nyí ṣojú fún ọjọ́ kẹ́wàá oṣù kẹjọ, 1840, nígbà tí angẹli alágbára náà, ẹni tí kì í ṣe kékeré ju Jésù Kristi lọ, sọ̀kalẹ̀ láti ọ̀run wá pẹ̀lú ìwé kékeré kan tí àwọn ènìyàn Ọlọ́run nígbà náà gbọ́dọ̀ “jẹ,” gẹ́gẹ́ bí Danieli àti àwọn ọlọ́lá mẹ́ta náà ṣe yàn láti jẹ oúnjẹ ewébẹ̀ dípò oúnjẹ Babeli.

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.

Ìdánwò kejì nínú ìlànà náà ṣàpẹẹrẹ ìfarahàn ìkọ̀sílẹ̀ àwọn ìjọ Pùròtẹ́sítáǹtì sí ìfẹ̀hónúhàn Miller (ìfẹ̀hónúhàn áńgẹ́lì àkọ́kọ́), nígbà tí a lè rí ìyàtọ̀ láàárín ìṣípò Millerite àti àwọn ìjọ Pùròtẹ́sítáǹtì tí wọ́n sì bẹ̀rẹ̀ ipa àsọtẹ́lẹ̀ wọn nígbà náà gẹ́gẹ́ bí Pùròtẹ́sítáǹtì apẹ̀yìndà. Ìyàtọ̀ láàárín àwọn ẹgbẹ́ méjèèjì wọ̀nyí hàn gbangba gan-an gẹ́gẹ́ bí ara Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ṣe fara hàn pé ó rẹwà síi, ó sì sanra síi nítorí jíjẹ oúnjẹ ọ̀run, dípò oúnjẹ Bábílónì. A samisi ìyàtọ̀ náà ní òpin ọdún Bíbélì ti 1843 (April 19, 1844), nígbà tí àkókò ìdádúró àpèjúwe àwọn wúńdíá mẹ́wàá dé.

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.

Ìdánwò kẹta, èyí tí ó jẹ́ àdánwò ìdánimọ̀ gidi, dúró fún October 22, 1844 nígbà tí, lẹ́yìn ọdún mẹ́ta, “wákàtí” náà dé nígbà tí Nebukadnessari tìkára rẹ̀ ṣe ìdájọ́, ó sì kéde pé Daniẹli àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà sàn ju àwọn ọlọ́gbọ́n Babeli lọ “ní ìlọ́po mẹ́wàá.” Gígbe Danieli orí kẹrin kalẹ̀ lórí orí kìn-ín-ní, mú àwọn àmì ọ̀nà ìtàn àwọn Millerite jáde, bẹ̀rẹ̀ pẹ̀lú “àkókò òpin” ní 1798; ìfúnni ní agbára sí ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní ní August 11, 1840; ìdààmú àkọ́kọ́ ní April 19, 1844; àti ìdààmú ńlá ti October 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.

Yàtọ̀ sí fífi àwọn àmì-ọ̀nà pàtó ti ìtàn àwọn Millerite hàn, àwọn orí méjèèjì náà, nígbà tí a bá mú wọn papọ̀ “làínì lórí làínì,” ń ṣàfihàn ìránṣẹ́ áńgẹ́lì àkọ́kọ́, ń mọ̀ àwọn agbára apanirun méjì tí ó jẹ́ kókó ẹ̀kọ́ ìpìlẹ̀ ti ọjọ́ ẹgbẹ̀rún méjìlá ọ̀ọ́dúnrún [ọgọ́rin], àti pẹ̀lú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti Dáníẹ́lì méjìlá, èyí tí ó máa ń ṣẹlẹ̀ nígbà gbogbo tí a bá tú ìwé Dáníẹ́lì sílẹ̀.

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.

Wọ́n tún fi hàn pé Nebukadinésárì, gẹ́gẹ́ bí àpẹẹrẹ àwọn ọlọ́gbọ́n ní 1798, ní ìbámu pẹ̀lú àlá kejì rẹ̀ ní orí kẹrin, ń ṣojú fún William Miller, ẹni tí ìṣísẹ̀ rẹ̀ yóò di ìwo Pùrótẹ́sítáǹtì tòótọ́. Iṣẹ́ William Miller, tí ń ṣojú fún àwọn òtítọ́ ìpìlẹ̀ ti Adventism, ni a ṣàfihàn lórí àwọn tábìlì méjì Habakkuk, Ọlọ́run sì darí nínú ṣíṣe àwọn tábìlì mímọ́ wọ̀nyí méjèèjì.

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.

Ọ̀pọ̀ òtítọ́ àsọtẹ́lẹ̀ wà tí Miller kò rí dáadáa, nítorí ojú ìwòye rẹ̀ nínú ìtàn àsọtẹ́lẹ̀ kò jẹ́ kí ó lè mọ̀ pé agbára ìsọdahoro mẹ́ta wà; kì í ṣe ìbọ̀rìṣà nìkan (dragoni), àti ìjọba póòpù (ẹranko), ṣùgbọ́n pẹ̀lú Pùròtẹ́sítántì tí ó ti ṣọ̀tẹ̀ (wòlíì èké). Nínú àbójútó Ọlọ́run, àwọn ìmọ̀ àsọtẹ́lẹ̀ wọ̀nyí ti Miller, tí ojú ìwòye rẹ̀ nínú ìtàn fi díwọ̀n, kò jẹ́ aṣojú lórí àwọn tábìlì mímọ́ méjì ti Hábákùkù.

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.

Àlá kejì Nebukadinésárì nínú orí kẹrin ti Dáníẹ́lì, ṣojú àlá kejì William Miller. Àwọn àlá méjèèjì sọ̀rọ̀ nípa “àkókò méje,” àlá Miller sì fi ìkọ̀sílẹ̀ iṣẹ́ rẹ̀ hàn, èyí tí ó bẹ̀rẹ̀ ní 1863, tí ó sì ń pọ̀ sí i títí dé Ìkígbe Ní Òru. Àwọn àlá méjèèjì parí pẹ̀lú ìjọba kan tí a tún mú padà bọ̀ sípò lẹ́yìn àkókò ìtúká. Nítorí èyí, a ó kọ́kọ́ wo àlá kejì Miller, kí a tó wo ìran odò Ulai náà ní tààrà, èyí tí a tú èdìdì rẹ̀ sílẹ̀ ní 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.

> “Mo lá àlá pé Ọlọ́run, nípasẹ̀ ọwọ́ àìrí kan, rán àpótí kékeré kan tí a fi ọgbọ́n iṣẹ́ ọnà ṣe lọ́nà àgbàyanu sí mi, tí gígùn rẹ̀ tó bí ìnṣì mẹ́wàá, ìwọ̀n rẹ̀ sì jẹ́ bí mẹ́fà ní onígún mẹ́rin, tí a fi igi ebóni àti pèálì kọ sínú ara wọn ní iṣẹ́ ọnà àgbàyanu. Bọ́tìnì kan sì wà mọ́ àpótí náà. Lójúkan náà ni mo mú bọ́tìnì náà, mo sì ṣí àpótí náà; nígbà náà, sí ìyàlẹ́nu àti ìyàjẹ́nu mi, mo rí i pé ó kún fún onírúurú àti oníwọ̀nwọ̀n iyebíye, dáyámọ́ǹdì, òkúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a sì tò wọ́n kalẹ̀ dáadáa ní ipò-ọ̀tọ̀ọ̀tọ̀ wọn nínú àpótí náà; bí a ṣe sì tò wọ́n kalẹ̀ bẹ́ẹ̀, wọ́n ń tan ìmọ́lẹ̀ àti ògo kan jáde tí kò sí ohun tí ó lè bá a dọ́gba bí kò ṣe oòrùn nìkan.”

> “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.

> “Mo rò pé kì í ṣe ojúṣe mi láti gbádùn ìran àgbàyanu yìí nìkan, bí ó tilẹ̀ jẹ́ pé ọkàn mi kún fún ayọ̀ gidigidi nítorí ìtanràn, ẹwà, àti iyebíye àwọn ohun tí ó wà nínú rẹ̀. Nítorí náà, mo gbé e lé orí tábìlì àárín nínú yàrá mi, mo sì kéde pé gbogbo àwọn tí ó bá ní ìfẹ́ lè wá wo ìran tí ó lóríire jùlọ, tí ó sì tàn yòò jùlọ lára gbogbo ohun tí ènìyàn tí rí rí ní ayé yìí.

> “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.

> “Àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé, ní ìbẹ̀rẹ̀ kìkì díẹ̀ ni iye wọn, ṣùgbọ́n wọ́n ń pọ̀ sí i títí di ogunlọ́gọ̀. Nígbà tí wọ́n kọ́kọ́ wo inú àpótí náà, wọ́n máa ń yà á sílẹ̀, wọ́n sì máa ké fún ayọ̀. Ṣùgbọ́n nígbà tí àwọn olùwòran náà pọ̀ sí i, olúkúlùkù bẹ̀rẹ̀ sí í dá àwọn iyebíye náà láàmú, nípa mímú wọn jáde kúrò nínú àpótí náà àti fífọ́n wọn ká lórí tábìlì. Mo bẹ̀rẹ̀ sí í rò pé olúwa àpótí náà yóò tún béèrè àpótí náà àti àwọn iyebíye náà lọ́wọ́ mi; àti pé bí mo bá jẹ́ kí wọ́n fọ́n ká, èmi kò ní lè tún fi wọn sí ipò wọn nínú àpótí náà gẹ́gẹ́ bí wọ́n ti wà tẹ́lẹ̀ mọ́; mo sì nímọ̀lára pé èmi kò ní lè dojú kọ ìjíròrò ojúṣe náà láé, nítorí pé yóò pọ̀ gidigidi. Nígbà náà ni mo bẹ̀rẹ̀ sí í bẹ àwọn ènìyàn náà pé kí wọ́n má ṣe fi ọwọ́ kan wọn, tàbí kí wọ́n má ṣe mú wọn jáde kúrò nínú àpótí náà; ṣùgbọ́n bí mo ṣe ń bẹ̀bẹ̀ sí i, bẹ́ẹ̀ ni wọ́n túbọ̀ ń fọ́n wọn ká; nígbà yìí sì, ó dàbí pé wọ́n fọ́n wọn ká jákèjádò gbogbo yàrá náà, lórí ilẹ̀ àti lórí gbogbo ẹ̀yà ohun èlò inú yàrá náà.

> “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.

> “Lẹ́yìn náà mo rí i pé láàárín àwọn ọ̀ṣọ́ iyebíye tòótọ́ àti owó tòótọ́ náà ni wọ́n ti tú iye tí kò níye sílẹ̀ ti àwọn ọ̀ṣọ́ iyebíye èké àti owó ayédèrú ká. Inú bí mi gidigidi sí ìwà ìrẹ̀wẹ̀sì àti àìmọrírì wọn, mo sì bá wọn wí, mo sì fi ẹ̀gàn bá wọn nítorí èyí; ṣùgbọ́n bí mo ṣe ń bá wọn wí tó, bẹ́ẹ̀ ni wọ́n tú àwọn ọ̀ṣọ́ iyebíye èké àti owó èké náà ká sí i láàárín àwọn tòótọ́.”

> “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.

> “Lẹ́yìn náà, inú bí mi gidigidi nínú ọkàn ara mi, mo sì bẹ̀rẹ̀ sí í lo agbára ara láti lé wọn jáde kúrò nínú yàrá náà; ṣùgbọ́n bí mo ṣe ń lé ọ̀kan jáde, mẹ́ta mìíràn á wọlé, wọ́n á sì mú ìdọ̀tí àti ẹ̀rẹ̀ igi àti iyanrìn àti onírúurú pàǹdó wá, títí wọ́n fi bo gbogbo àwọn ohun iyebíye tòótọ́, àwọn dáyámọ́ǹdù, àti àwọn owó náà mọ́lẹ̀, tí gbogbo wọn sì di aláìfarahàn lójú. Wọ́n tún fa àpótí mi ya sí wẹ́wẹ́, wọ́n sì tú un káàkiri láàárín pàǹdó náà. Mo rò pé kò sí ẹnikẹ́ni tí ó kíyèsi ìbànújẹ mi tàbí ìbínú mi. Mo sì rẹ̀ mí pátápátá, mo dákẹ́rù, mo jókòó sílẹ̀, mo sì sunkún.

> “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.

> “Nígbà tí mo ń sunkún bẹ́ẹ̀ tí mo sì ń ṣọ̀fọ̀ nítorí àdánù ńlá mi àti ìjiyànjẹ́ mi, mo rántí Ọlọ́run, mo sì fi tọkàntọkàn gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi. Lójijì, ilẹ̀kùn ṣí, ọkùnrin kan sì wọ inú yàrá náà, nígbà náà ni gbogbo àwọn ènìyàn fi jáde kúrò nínú rẹ̀; òun náà, níwọ̀n bí ó ti di fùrù ìgbálẹ̀-èrùpẹ̀ kan lọ́wọ́, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fẹ́ erùpẹ̀ àti àwàdà jáde kúrò nínú yàrá náà.

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

> “Mo ké pe e kí ó dákẹ́, nítorí àwọn ohun-ọ̀ṣọ́ iyebíye kan wà tí a tú ká láàárín àkọ́kọ́.”

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

> “Ó sọ fún mi pé kí n ‘má bẹ̀rù,’ nítorí yóò ‘tọ́jú wọn.’”

> “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.

> “Nígbà náà, bí ó ti ń fọ́ erùpẹ̀ àti àwókù kúrò, àwọn iyebíye èké àti owó èké sì gbéra, wọ́n sì jáde nípasẹ̀ fèrèsé bí ìkùukùu, afẹ́fẹ́ sì gbé wọn lọ. Nínú ìrọ́jú náà mo pa ojú mi díẹ̀; nígbà tí mo tún ṣí wọn, gbogbo àwókù náà ti lọ tán. Àwọn iyebíye tòótọ́, àwọn dáyámọ́ǹdì, àwọn owó wúrà àti fàdákà, wà ní ìtànkálẹ̀ lọ́pọ̀lọpọ̀ ká gbogbo yàrá náà.

> “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.

> “Lẹ́yìn náà ó gbé àpótí kan kalẹ̀ sórí tábìlì, tí ó tóbi púpọ̀ tí ó sì rẹwà ju èyí àtẹ́lẹwọ́ lọ, ó sì kó àwọn ọ̀ṣọ́ iyebíye, àwọn dáyámọ́ńdì, àwọn owó pọ̀ ní ọ̀wọ́-ọ̀wọ́, ó sì ju wọ́n sínú àpótí náà, títí kò fi sí ọ̀kan ṣoṣo tí ó ṣẹ́ kù, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú àwọn dáyámọ́ńdì náà kò tóbi ju orí abẹ́rẹ́ lọ.”

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

> “Nígbà náà, ó pè mí láti ‘wá, kí o sì wò ó.’”

> “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.

> “Mo wo inú àpótí náà, ṣùgbọ́n ìríran náà da ojú mi lójú. Wọ́n ń tàn pẹ̀lú ògo tí ó ju ti ìṣáájú wọn lọ ní ìlọ́po mẹ́wàá. Mo rò pé a ti fi wọ́n fọ́ nínú iyanrìn lábẹ́ ẹsẹ̀ àwọn ènìyàn búburú wọ̀nyí tí wọ́n ti fọ́n ká, tí wọ́n sì tẹ̀ wọ́n sínú erùpẹ̀. A sì tò wọ́n ní ètò ẹlẹ́wà nínú àpótí náà, olúkúlùkù ní ipò tirẹ̀, láìsí àmì ìrora iṣẹ́ ọkùnrin tí ó ju wọ́n sínú rẹ̀. Mo ké nípasẹ̀ ayọ̀ pátápátá, ìkígbe náà sì jí mi.” Early Writings, 81–83.

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

A ó sọ àlá Miller ní àpilẹ̀kọ tó kàn.

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.

Èyí tí ó tẹ̀lé e ni ìṣàfihàn àkọ́kọ́ sí àlá kejì ti William Miller, tí James White kọ nígbà tí ó ṣe àtẹ̀jáde àlá Miller nínú 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 tẹ àlá wọ̀nyí jáde nínú Advent Herald ní ọdún méjì ó lé kọjá sẹ́yìn. Nígbà náà ni mo rí i pé ó fi ìrírí wa ti Ìbọ̀wọ̀ Kejì ti ìgbà àtijọ́ hàn gbangba, àti pé Ọlọ́run fi àlá náà fún ìrànlọ́wọ́ agbo ẹran tí ó fọ́n ká.”

> “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.

> “Nínú àwọn àmì ìsúnmọ́ ọjọ́ ńlá náà àti ọjọ́ ẹlẹ́rùjẹ̀jẹ̀ ti Olúwa, Ọlọ́run ti fi àlá sílẹ̀. Wo Joẹli 2:28–31; Ìṣe 2:17–20. Àlá lè wá ní ọ̀nà mẹ́ta; èkínní, ‘nípa púpọ̀ iṣẹ́.’ Wo Oníwàásù 5:3. Èkejì, àwọn tí ó wà lábẹ́ ẹ̀mí àìmọ́ àti ìtànjẹ Satani, lè ní àlá nípasẹ̀ agbára ipa rẹ̀. Wo Diutarónómì 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Sekaráyà 10:2; Juda 8. Àti ẹ̀kẹta, Ọlọ́run ti máa ń kọ́, ó sì tún ń kọ́ àwọn ènìyàn rẹ̀ ní òṣùwọ̀n kan tàbí òmíràn nípasẹ̀ àlá, tí ń wá lábẹ́ ìṣẹ́ àwọn angẹli àti Ẹ̀mí Mímọ́. Àwọn tí wọ́n dúró nínú ìmọ́lẹ̀ mímọ́ ti òtítọ́ yóò mọ̀ ìgbà tí Ọlọ́run bá fún wọn ní àlá; irú àwọn bẹ́ẹ̀ kì yóò sì jẹ́ kí a tàn wọ́n jẹ, kí a sì mú wọn ṣìnà nípasẹ̀ àlá èké.”

> “‘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.

> “‘Ó sì wí pé, Ẹ gbọ́ ọ̀rọ̀ mi nísinsin yìí; bí wòlíì bá wà láàárín yín, Èmi Olúwa yóò fi ara mi hàn án nínú ìran, èmi yóò sì bá a sọ̀rọ̀ nínú àlá.’ Númérì 12:6. Jékọ́bù sì wí pé, ‘Áńgẹ́lì Olúwa bá mi sọ̀rọ̀ nínú àlá.’ Jẹ́nẹ́sísì 31:2. ‘Ọlọ́run sì tọ Lábánì ará Síríà wá nínú àlá ní òru.’ Jẹ́nẹ́sísì 31:24. Kà nípa àwọn àlá Jósẹ́fù, [Jẹ́nẹ́sísì 37:5–9], lẹ́yìn náà sì ka ìtàn tó múni lọ́kàn dùn ti ìmúṣẹ wọn ní Ejibiti. ‘Ní Gíbíónì ni Olúwa fara hàn Solomoni nínú àlá ní òru.’ 1 Ọba 3:5. Àwòrán ńlá tí ó ṣe pàtàkì gidigidi ti orí kejì ìwé Dáníẹ́lì ni a fi fún un nínú àlá, bẹ́ẹ̀ náà ni àwọn ẹranko mẹ́rin, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ti orí keje. Nígbà tí Hẹ́rọ́dù wá ọ̀nà láti pa Olùgbàlà kékeré run, a kìlọ̀ fún Jósẹ́fù nínú àlá pé kí ó sá lọ sí Ejibiti. Mátíù 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.

> “‘Yóò sì ṣẹ ní ỌJỌ́ ÌKẸHIN, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí mi sórí gbogbo ẹran-ara: àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín yóò sì máa sọ àsọtẹ́lẹ̀, àwọn ọdọmọkùnrin yín yóò sì máa rí ìran, àwọn àgbà yín yóò sì máa lá àlá.’ Ìṣe 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.

> “Ẹ̀bùn ìsọtẹ́lẹ̀, nípasẹ̀ àlá àti ìran, níhìn-ín yìí ni èso Ẹ̀mí Mímọ́, àti ní ọjọ́ ìkẹyìn a ó sì fihàn án lọ́nà tó péye tó bẹ́ẹ̀ tí yóò fi di àmì. Ó jẹ́ ọ̀kan nínú àwọn ẹ̀bùn ìjọ ìhìnrere.”

> “‘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.

> “‘Ó sì fi àwọn kan ṣe àpọ́sítélì; àwọn kan sì ṣe WÓLÌÍ; àwọn kan sì ṣe oníwàásù ìhìnrere; àwọn kan sì ṣe olùṣọ́-àgùntàn àti olùkọ́ni; fún pípé àwọn ẹni mímọ́, fún iṣẹ́ ìránṣẹ́, fún ìmúlé ara Kristi.’ Éfésù 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.

> “‘Ọlọ́run sì ti fi àwọn kan sílẹ̀ nínú ìjọ, àkọ́kọ́ àwọn àpọ́sítélì, lẹ́yìn náà ÀWỌN WÓLÍÌ,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. 1 Corinthians 12:28. ‘Ẹ má ṣe kẹ́gàn ÀWỌN ÌSỌTẸ́LẸ̀ WÍWÓLÍÌ.’ 1 Thessalonians 5:20. Wo pẹ̀lú Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Àwọn wòlíì tàbí àwọn ìsọtẹ́lẹ̀ wíwòlíì jẹ́ fún ìmúgbòòrò ìjọ Kristi; kò sì sí ẹ̀rí kankan tí a lè mú jáde láti inú ọ̀rọ̀ Ọlọ́run pé wọ́n yẹ kí wọ́n dáwọ́ dúró kí àwọn ajíhìnrere, àwọn olùṣọ́-àgùntàn àti àwọn olùkọ́ tó dáwọ́ dúró. Ṣùgbọ́n ẹni tí ń tako sọ pé, ‘Ọ̀pọ̀lọpọ̀ ìran èké àti àlá èké ti wà tó bẹ́ẹ̀ tí èmi kò fi lè ní ìgbẹ́kẹ̀lé nínú irú nǹkan bẹ́ẹ̀ rárá.’ Òtítọ́ ni pé Satani ní ohun àfarawé tirẹ̀. Ó ti ní àwọn wòlíì èké nígbà gbogbo, ó sì dájú pé a lè retí wọn nísinsin yìí nínú àkókò ìkẹyìn yìí ti ìtànjẹ àti ìṣẹ́gun rẹ̀. Àwọn tí ó kọ irú àwọn ìfihàn pàtàkì bẹ́ẹ̀ nítorí pé ohun àfarawé wà, lè pẹ̀lú ìbámu kan náà lọ síwájú díẹ̀ kí wọ́n sì sẹ pé Ọlọ́run ti fi ara rẹ̀ hàn fún ènìyàn rí nínú àlá tàbí ìran, nítorí ohun àfarawé ti wà nígbà gbogbo.”

> “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.

> “Àwọn àlá àti ìran ni ọ̀nà tí Ọlọ́run fi ti fi ara rẹ̀ hàn fún ènìyàn. Nípasẹ̀ ọ̀nà yìí ni ó ti bá àwọn wòlíì sọ̀rọ̀; ó ti fi ẹ̀bùn ìsọtẹ́lẹ̀ sínú àwọn ẹ̀bùn ìjọ ìhìnrere, ó sì ti ka àlá àti ìran pọ̀ mọ́ àwọn àmì mìíràn ti ‘ÀWỌN ỌJỌ́ ÌKẸHÌN.’ Àmín.”

> “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.

> “Ète mi nínú àwọn àlàyé tí ó wà lókè ni láti mú àwọn àtakò kúrò ní ọ̀nà tí ó bá Ìwé Mímọ́ mu, kí n sì pèsè ọkàn olùkà fún èyí tí ó ń bọ̀ lẹ́yìn yìí.” James White.

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