The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ñawpaq yachaypa yapakuynin, Ulai Mayupa rikuchisqanwan rikuchisqa kasqan, chaymi tukukuqpi Habacucpa iskay tablankunapi qillqasqa karqan.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Nheʻẽmarandu kuéra ojeheʼapýva umi profesía ndive haʼekuéra oimoʼã vaʼekue ojeporuha Cristo ou jeýta hag̃ua mokõiha jevy jave, ogueru avei ñemboʼe ha mboʼepy ijojahaʼỹva oñemohenda porãva hikuái oĩha hag̃ua upe tekove pyʼa mokõi ha pyʼa rendaʼỹme, ha omokyreʼỹ chupekuéra tohaʼarõ paciencia reheve jerovia rupive, pe mbaʼe koʼág̃a iñypytũva gueteri iñarandu hag̃uame, ára oúvape ojekuaaukáta hesakã hag̃uáicha.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
«Ꮎ ᏗᎧᏃᎮᏍᎬ ᎠᏂᏙᎯᏳᎯ ᎤᎵᏍᏆᏛ ᎾᏍᎩ ᎻᏆᎫ 2:1–4 ᎤᏪᏥ: “ᎠᏆᏙᎾᎥ ᏓᎦᏘᏯ ᎤᎵᏍᏚᎶᎯᏍᏗ ᎤᎾᏫᏱ, ᎠᎴ ᏥᏆᎴᏂᏙᎵ ᎠᏁᎳ ᎤᏍᏚᎶᎯᏍᏗᏱ, ᎠᎴ ᏓᎦᎦᏌᏯ ᎠᎩᎪᏩᏛ ᏂᎦᏪ ᎢᏳᏍᏗ ᎾᏍᎩ ᎠᏆᏁᎬᏫᏳᎯ ᎢᎠᏆᏁᎬ, ᎠᎴ ᎢᏳ ᏅᏓᎦᎵᏍᏔᏂᏙᎲ ᎦᎬᏩᏁᎵ ᎠᏆᏁᎢᏍᏗ. ᎤᎬᏫᏳᎯᏃ ᎠᏆᏁᏤᎴᎢ, ᎠᎴ ᎯᎠ ᎠᏆᏪᏎᎴᎢ, ᎭᏃᏪᎳ ᎤᏬᎯᏳᎯ, ᎠᎴ ᏂᎬᎾᏛ ᎯᏂᎬᏁᎸ ᏧᎳᏅᏛ ᎪᎱᏍᏗ ᎦᏰᎵᎦ ᎤᏪᏅ读ᏍᏗ ᎤᏪᏥᏍᎨᏍᏗ. ᎤᏬᎯᏳᎯᏰᏃ ᏙᏓᎦᎵᏍᏆᏛ ᎤᏁᎳᎩ ᎢᎦ ᎨᏒᎢ, ᎠᏎᏃ ᎤᎵᏍᏆᏛ ᎠᏎ ᎦᏬᏂᏍᎨᏍᏗ, ᎠᎴ ᎥᏝ ᏱᎦᏰᎪᎩ: ᎢᏳ ᎤᏗᏱᏙᎭ, ᎯᎦᏘᏰᎸᎭ; ᎤᏙᎯᏳᎯᏰᏃ ᎢᏳᏍᏗ ᏓᎦᎷᏥ, ᎥᏝ ᏱᎦᏗᏱᏙᎭ. ᎬᏂᏳᏉ, ᎾᏍᎩ ᎤᏓᏅᏙ ᎤᏢᏉᏗᏍᎩ ᎥᏝ ᏚᏓᏅᏛ ᏱᏚᏳᎪᏗ ᏱᎩ ᎠᏥᏯᎠ; ᎤᏓᏅᏘᏍᎩᏂ ᏓᏳᏲᎯᎯ ᎤᏙᎯᏳᎯᏒ ᎤᏩᏒᎯ.”»
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
«احتى رِڠ 1842، اراهن يڠ دأعطكن دالم نبوءت اين اونتوق “منوليسكن ڤڠليهتن ايتو، دان منجاديكنڽ جلس دأتس ڤاپن-ڤاپن، سوڤاي أوروڠ يڠ ممباچانيا بوليه برلاري” تله منچتوسكن كڤد چارلس فيتش ڤرسياڤن سواتو چارت نبوءت باݢي مڠݢمبركن ڤڠليهتن-ڤڠليهتن دانيال دان وحي. ڤنربيتن چارت اين دڠڬڤ سباݢاي ڤمهنوان ڤرنتاه يڠ دأعطكن ملالوي حبقوق. نامون دميكين، تياد سسياڤا ڤون ڤد وقتو ايتو منيدري بهاوا سواتو ڤنونداءن يڠ كلهاتن دالم ڤلاقسانأن ڤڠليهتن ايتو—سواتو مس تڠݢوه—ديكموكاكن دالم نبوءت يڠ سام. سلڤس كچهواان ايتو، ناص اين كلهاتن امت برمقنا: “كران ڤڠليهتن ايتو ماسيه اونتوق سواتو وقتو يڠ تله دتتڤكن، تتاڤي ڤد اخيرڽ اكن برچاكڤ، دان تيدق اكن بردوستا؛ سكاليفون اي ترتڠݢوه، تنتيكنله اي؛ كرانه اي ڤستي اكن داتڠ، اي تيدق اكن برلاما-لاما…. أورڠ بنار اكن هيدوڤ اوليه ايمانڽ.” The Great Controversy, 391, 392.
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
ሁለቱ የሐበቁቅ ሰሌዳዎች በትንቢታዊ ሁኔታ ሁለት ምስክሮች ናቸው። በመጽሐፍ ቅዱስ መሠረት፣ እውነትን ለማጽናት ሁለት ምስክሮች መቅረብ አለባቸው።
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Lli añsotat e ya ma’ab u yúuyikech, k’aabet a wetiktech jun wa ka’atúul yaan máax, uti’al ti’ u chi’ tu cha’an wa óoxp’éel testigo’obo’ tuláakal t’aan ku ts’áabal ti’ uts. Mateo 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
نيلَڤاكُّم دو لوحو (ݢامبر راجح ڤراينتيس 1843 دان 1850) دتاڤقکن ساتو سام لاٴين، کدوا-دوأنيا منݢسحکن کبنارن يڠ منجادي پرمات-پرمات ميمڤي ميللر. کسيلڤن 1843، يڠ دݢمبَرکن دأتس لوحو يڠ ڤرتام، اڤابيلا دتاڤقکن دڠن لوحو يڠ کدوا، منتاڤکن ماس تَرِّيڠ ڤڠليهتن ايتو. ميللر (ڤڠاول سمبوليك باݢي سجاره ايتو) برتاني اڤا يڠ هاروس ديکاتاکنه سماس دبيت سجارهڽ.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Naxa dhaabadha eegmadayda, oo waxaan isa saari doonaa munaaradda, oo waan fiirin doonaa inaan arko waxa uu igu odhan doono, iyo waxa aan kaga jawaabi doono markaan canaanto. Xabaquuq 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
ጌታ ሚለርን ራእዩን እንዲጽፍ አዘዘው፤ በሕልሙም ራእዩን የያዘውን ሣጥን በክፍሉ መካከል ባለው ጠረጴዛ ላይ አኖረው።
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
مار اَی مُکا جواب دیئم تہ ونان: رویاہ لکھیو، تہ اَس پَٹِکَن ہدصاف کرِو، تاکہ یِمَس اَس پَڑھِو، سُہ دَوِتھ ہیکِو۔ حبقوق 2:2۔
The tables then identify the tarrying time and the first disappointment.
Dë tabilt nak ën jël yic bï tarriŋ thïn, ku bï yic cïën kɔk kɛ dït.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Yokuroramó arépa guaránte ñemongeta; ipahápe oñeʼẽta ha ndijapumoʼãi. Oñembotapykue ramo jepe, ehaʼarõke chupe; añetehápe oukóta, ndahiʼaréi moʼãi. Habacuc 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Axtarışın artması ilə (Millerin cəvahiratı) ortaya çıxan üçmərhələli sınaq prosesi daha sonra təsvir olunur.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Mira, su alma envanecida no es recta dentro de él; mas el justo por su fe vivirá. Habacuc 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Na ngàllo yu ñaari yi di jaamu Yàlla, dinañu feeñ ci jéego nattu gi nekk ci Daniel, sàppit bu fukk ak ñaar.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Agogo, fa no kwan, Daniel; efisɛ wɔato nsɛm no mu na wɔasɔ ano akosi awiei bere no. Wɔbɛhohoro bebree, na wɔbɛyɛ wɔn fitaa, na wɔasɔ wɔn ahwɛ; na amumɔyɛfo de, wɔbɛyɛ amumɔyɛ; na amumɔyɛfo no mu biara rente ase; na anyansafo de, wɔbɛte ase. Daniel 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
دانیال کے دانا وہی متی پچیس کی عقلمند کنواریاں ہیں جو ایمان کے وسیلہ سے راست باز ٹھہرائی گئیں، اور شریر وہی نادان کنواریاں تھیں جو غرور میں پھول اٹھیں۔ ملر کے خواب کے آخر میں، جواہرات دس کنواریوں کی تمثیل کے تیل کی نمائندگی کرتے ہیں، اور وہی پیغام تھا۔
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“౧౦౦ దేవుడు మనకు పంపు సమాచారములను మనము స్వీకరించనప్పుడు ఆయన అవమానింపబడుచున్నాడు. అట్లయితే ఆయన చీకటిలోనున్నవారికి చేరవేయబడునట్లు మన ఆత్మలలో కుమ్మరించుదలచిన ఆ సువర్ణ తైలమును మనము నిరాకరించుచున్నాము. ‘ఇదిగో, వరుడు వచ్చుచున్నాడు; ఆయనను ఎదుర్కొనుటకు బయటికి వెలువడుడి’ అను పిలుపు వచ్చినప్పుడు, పరిశుద్ధ తైలమును స్వీకరింపని వారు, తమ హృదయములలో క్రీస్తు కృపను పోషింపని వారు, మూర్ఖ కన్యకలవలె, తమ ప్రభువును ఎదుర్కొనుటకు సిద్ధముగా లేరని గ్రహించుదురు. ఆ తైలమును పొందుటకు వారియందు స్వయముగా శక్తి లేదు, మరియు వారి జీవితములు పాడైపోవును.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Maallimmi yeroo dhumaatti ifa isaanii dachaa kudhaniin caalaa ni ibsa; lakkoofsi kudhanis taʼe ifnis mallattoo qorumsaati. Yeroo dhumaatti, kan xumura abjuu Miller keessatti bakka bu’ame keessatti, ifni dhugaa kan gabateewwan Habakkuk irratti bakka bu’e ergaa qorumsaa ni uuma; innis fakkeenya durboota kudhanii keessatti akka ergaa Iyyi Halkan Giddugaleessaa ta’etti bakka bu’ameera. Adeemsi qorumsaa sun irra-deebii adeemsa qorumsaa seenaa Millerootaa ti; sababiin isaas fakkeenyi durboota kudhanii yeroo dhumaatti hanga qubee isaatti irra deebi’ama.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku landza rito rin’wana ni rin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
دە ئۆن آزماییشێکە، و لە کۆتایی دە ڕۆژدا دانیال و ئەو سێ بەڕێزە بە دیاریکراوی جوانتر و پڕتر بوون لەوانەی خواردنی بابلیان دەخوارد. ئەو لووتبەرزانەی کە لە حەبەقوق دا نیشان دراون و بە گومانپەروەری، نەک بە باوەڕ، ژیان دەکرد، خەسڵەتی بابلـیان پەروەردە کرد. لە مێژووی میلەریدا بوون بە کچانی بابل، و لە حەبەقوق دا ئەو تایبەتمەندییە پێشبینیکراوانەی پاپایەتی بەکاردێنرێت بۆ ناساندنی خەسڵەتی ئەوانەی هەڵیان بژارد بە باوەڕ نەژین.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Behold, áni yéego át'éego át'éii yáhoot'éego doo hólǫ́ǫ da; t'áá ajiłiiʼígíí t'áá íiyisí bee ííná. Aooʼ, dóó ałtsé, tsídiił nihichʼįʼ yáhoot'éego, bílaʼ ashkiih nisinígíí át'é, dóó kintahgóó dah naashá doo íiyisí atʼé da, niʼ hell bee hazʼą́ą́ʼígíí nihił bééhózinígíí biniiyé yáhootʼééłgo, dóó death bitsʼą́ą́dóó łikiz, dóó doo bílaʼ hashtłʼish da; tʼáá nihákees béésh bee tʼáá ałtso dineʼé, dóó tʼáá ałtso tʼááłáʼí ákótʼéego biyiʼ náhizhééł. Doo tʼáá ałtso díí biniiyé ałkʼidááʼ yinishyééł da, dóó hazhóʼógo biniiyé baa haneʼ yinishyééł, dóó hadishní, Hózhǫ́ǫgo dooleeł éí doodago nihá áníłʼį́į́ʼígíí, éí bitsʼą́ą́dóó nídoolkaahígíí! háádę́ę́ʼ? dóó ayóó ánílwoʼígíí tłʼóół bee éí bee bił yiłchxoshígíí! Doo áádóó tʼáá łahgo nídááshááhii nį́į́ʼ da, éí ní bitéego daʼdeeshʼaah, dóó nídááshááhii nį́į́ʼ da, éí ní yiká adeeshxí? dóó nihíjiʼígíí tʼáá nihaa hólǫ́ dooleeł. Áádóó tʼáá nihákees naaltsoos bikááʼ tʼáá ałtso naagháhígíí ní yáhootʼééłgo, tʼáá ałtso dineʼé bitah dah naaznilígíí nį́į́ʼ nihá nídoolkaah; dineʼé bił chʼééhjįʼ, dóó kintah bighan, kinaaldáhí, dóó tʼáá ałtso biyiʼ naagháhígíí bee biniinaa. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
የማቴዎስ ሃያ አምስት ድንግልናት ላይ የመጣው የፈተና ሂደት፣ የሰሜኑ ንጉሥ (ጳጳሳዊ ሥርዓት) ባሕርይን ያዳበሩ የአምልኮ ሰጪዎችን ክፍል ያፈራል፤ እርሱም ደግሞ “ብዙ አሕዛብን የዘረፈ” ኃይል ነው። ጳጳሳዊው ኃይል ነው በድንገት የሚነከሰው፣ እንደ ኤልዛቤልም በውሾች እንደ ተበላችው።
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Adonaay ni taama han: Eebba, gahe kagay si boro kaabo noorey ra, nda laama beeri foo ga tun ndunnya meeri meeri ra. I ga dii nda bow nda jonde; i ga sanda boro jannoo te, i si hin ka hinne cabe; i jinde ga hẽẽ sanda teeko; i ga huru bariizey ga, i ga soolu war se sanda wonga borey, yaa Siyoon ize wayboro. Ir n’a seeda maa; ir kambe ga laale: jooray n’iri dii, nda daaru sanda wayboro kaŋ ga hay. Ma si fatta saajoo ra, ma si dira fondo ra; zama ibali kaafaa nda hunburu ga goo nongu kul ra. Yaa ay jama ize wayboro, sinji buzu-buzu bankaaray nda taago, nda marga ni boodo ra: te ni boobo sanda baawi foo hinne se, hẽeni gaana kaŋ ga bisi kulu; zama halakakoono ga ka gaaba ga too ir ga. Jeremiah 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Habakkukpa iskay clasekunaqa fe nisqanrayku cheqanchasqa runakuna, chaymanta Babiloniapa yachachikuyninkunata mikhuspa ukyasqa runakunapas kanku. Millerpa musquyninpa qhepa p’unchayninkunapi, doncellakuna hina sut’ichasqa kaqkunaqa, ichaqa Cristopa caracterninta wiñachinku, chayhina Diospa sellonta chaskispa, utaq papadopa caracterninta wiñachinku, chayhinam bestiapa señalta chaskinku.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“กาลเวลาได้มาถึงแล้วที่ความสว่างแท้จริงจะต้องส่องประกายท่ามกลางความมืดฝ่ายศีลธรรม ข่าวสารของทูตสวรรค์องค์ที่สามได้ถูกประกาศออกไปสู่โลก เพื่อเตือนมนุษย์ทั้งหลายมิให้รับเครื่องหมายของสัตว์ร้ายนั้นหรือของรูปของมันไว้ที่หน้าผากหรือที่มือของตน การรับเครื่องหมายนั้นหมายถึงการมาถึงข้อวินิจฉัยเดียวกันกับที่สัตว์ร้ายได้กระทำ และการสนับสนุนแนวคิดเดียวกันนั้น อันเป็นการต่อต้านพระวจนะของพระเจ้าโดยตรง พระเจ้าตรัสถึงบรรดาผู้ที่รับเครื่องหมายนั้นว่า ‘ผู้นั้นจะต้องดื่มเหล้าองุ่นแห่งพระพิโรธของพระเจ้า ซึ่งเทลงไว้โดยไม่เจือปนในถ้วยแห่งความกริ้วของพระองค์ และเขาจะต้องถูกทรมานด้วยไฟและกำมะถันต่อหน้าทูตสวรรค์บริสุทธิ์ทั้งหลาย และต่อพระพักตร์พระเมษโปดก’” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
ᎠᏂᏍᎦᏯ ᎤᏂᏔᎵᏍᏔᏅ ᏆᏇᎶᏂ ᎤᎵᏍᏈᎸ ᎠᎹ ᎤᏂᏔᎵᏍᏔᏅ ᎤᎵᏍᏈᎸ ᎠᏰᎸ ᎤᏂᏔᎵᏍᏔᏅ ᎠᎴ ᎤᏁᎳᏅᎯ ᎤᏔᎿᎭᎸ ᎠᎹ ᏓᏂᏔᎵᏍᏔᏂ. ᎡᏏᏯ ᎤᏬᏪᎳᏅᎯ ᎠᏂᏁᎫ ᎡᏈᎵᎻ ᎤᏂᎵᏍᏈᎸ ᎤᏂᎨᏫᏒ ᎤᏂᎦᏢᏅᏗ ᏂᎦᎥ ᎠᏂᎦᏔᎲ ᎤᎾᏛᏁᎲᎢ, ᎠᎴ ᎾᏍᎩ ᎾᏂᎦᎵᏍᏙᏗ ᏧᏠᏱ ᎦᏓ ᎠᏰᎵ ᏣᎦᏎᏍᏗ ᎤᏂᏰᎸᏒᎯ ᎦᏛᎬᎢ.
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
A identificação do “contínuo” como símbolo de Cristo inverte completamente a verdade acerca do “contínuo”, pois o “contínuo” é um símbolo satânico. A identificação de Miller do “contínuo” como paganismo está diretamente representada nas tábuas de Habacuque. A descoberta, por Miller, da passagem em Tessalonicenses, que lhe permitiu compreender que era o paganismo o que foi “tirado”, a fim de que fosse revelado o “homem do pecado”, que se assenta no templo de Deus, é a verdade principal localizada em II Tessalonicenses, capítulo dois.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndzi hambete ndzi hlaya, kambe a ndzi nga ha kumi mhaka yin’wana leyi eka yona a yi kumeka [xikarhi hinkwaxo], handle ka le ka Daniyele ntsena. Kutani ndzi tlhela ndzi teka [hi mpfuno wa concordance] marito lawa lama a ma yimile ma ri ni vuxaka na xona, ‘susa;’ u ta susa xikhathri hinkwaxo; ‘ku sukela enkarhini lowu xikhathri hinkwaxo xi ta va xi susiwile,’ ni swin’wana. Ndzi hambete ndzi hlaya, kutani ndzi ehleketa leswaku a ndzi nge kumi ku vonakala eka tsalwa rero; eku heteleleni ndzi fika eka 2 Vatesalonika 2:7, 8. ‘Hikuva xihundla xa ku homboloka se xi tirha; ntsena loyi sweswi a sivelelaka u ta ya emahlweni a sivelela, ku kondza a susiwa endleleni, kutani hi kona loyi wo homboloka a nga ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, awu, ntiyiso wu vonake wu tlhela wu vangama hi ku basa loku nga erivaleni njhani! Hi byebyo! Hi xexo xikhathri hinkwaxo! Kutani ke sweswi, Pawulo u vula yini hi “loyi sweswi a sivelelaka,” kumbe a tshikelerisaka? Hi “munhu wa xidyoho,” ni “loyi wo homboloka,” ku vuriwa Vupapa. Kutani ke, i yini lexi sivaka Vupapa leswaku byi nga paluxiwi? Hikuva, i Vupfukameri; kutani, ‘xikhathri hinkwaxo’ xi fanele xi vula Vupfukameri.”—William Miller, Second Advent Manual, tluka 66.” Advent Review and Sabbath Herald, January 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
തെസ്സലൊനിക്ക്യരിൽ “ദൈനംദിനം” എന്നതിന്റെ അർത്ഥം മില്ലർ കണ്ടെത്തിയത്, ആ ഭാഗത്തിന്റെ പ്രധാന സത്യമാണ്. സത്യത്തെ സ്നേഹിക്കാത്തവരെയും അതിനാൽ ശക്തമായ വഞ്ചന പ്രാപിക്കാനിരിക്കുന്നവരെയും പൗലോസ് തിരിച്ചറിയുമ്പോൾ, പൊതുവായ അർത്ഥത്തിൽ സത്യത്തോടുള്ള വൈരാഗ്യത്തെയാണു അദ്ദേഹം നിർവിവാദമായി സൂചിപ്പിക്കുന്നത്; എങ്കിലും ആ ഭാഗത്തിൽ നേരിട്ട് പരാമർശിക്കപ്പെടുന്ന സത്യം, “ദൈനംദിനം” പൗരാണിക റോമിനെ പ്രതിനിധീകരിക്കുന്നു എന്ന സത്യമാണ്.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
A sër i wujul ja i mata: niki i matam ket ameman, amin aolepen wujulm a pwe ren mei maram. Ak niki i matam ket a karia, amin aolepen wujulm a pwe ren mei rochopwak. Iei mine, niki i maram mi lolom a rochopwak, ese wor wawen an lapalap rochopwak esa! Esam wor eman aramas mi tongeni angang ngeni samon ruwow: pun a pwe oput emon, ap pokiten pwaipwai ngeni pwal eu; ika pwal, a pwe alluk ngeni emon, ap mamaleki pwal eu. Ousap tongeni angang ngeni Kot me mammon. Matthew 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
მხოლოდ ჭეშმარიტებისადმი სიყვარული არსებობს, ან ჭეშმარიტების სიძულვილი. შუა მდგომარეობა არ არსებობს. ძლიერი ცდუნება, რომელიც მათეს ოცდამეხუთე თავის უგუნურ ქალწულებზე მოდის, დაფუძნებულია იმაზე, რომ მათ უარყვეს მილერის ძვირფასეულობის ნათელი, რომელიც საბოლოო გამოცდას წარმოადგენს. ძველი ისრაელის საბოლოო გამოცდა მათი მეათე გამოცდა იყო, და უკანასკნელ დღეებში მილერის ძვირფასეულობა ათჯერ უფრო კაშკაშად ბრწყინავს. მილერის ძვირფასეულობის უარყოფის სიმბოლო არის „ყოველდღიური“, რომელიც ეფრემის მთვრალებმა ადვენტიზმის მესამე თაობაში თავდაყირა დააყენეს. „ყოველდღიური“ არის წარმართობის სატანური სიმბოლო. მთვრალებმა შემოიტანეს ყალბი ძვირფასი ქვა, რომელიც განდგომილი პროტესტანტობიდან მოიტანეს და რომელიც „ყოველდღიურს“ ქრისტეს სიმბოლოდ განსაზღვრავს.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
مِيلِر فَهمِهُ لِجواهرِه كان محدودًا بالتاريخ الذي أُقيم فيه. وإذ كان مقتنعًا بأن المجيء الثاني هو الحدث النبوي التالي، فإن الجرح المميت للبابوية سنة 1798 لم يكن يمكنه إلا أن يمثّل المملكة الأرضية الرابعة والأخيرة في دانيال الثاني. وكان مِيلِر أيضًا محدودًا في فهمه لـ«المحرقة الدائمة»، لأن شهادته هي أنه، بواسطة الإعلان، أُرشد إلى منهج محدد للدراسة، وقد ذكر أنه استخدم كتابه المقدس، و«كونكوردانس كرودِن»، وقرأ بعض الصحف. أمّا قراره أن يدرس على ذلك النحو، فقد خطر ببساطة في ذهنه.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
«دەورانِ ئەو دوازدە ساڵەی کە من دەئیست بووم، هەموو مێژووییەکانم دەخوێندەوە کە دەمتوانی بدۆزمەوە؛ بەڵام ئێستا کتێبی پیرۆزم خۆش دەویست، چونکە لەسەر عیسا فێر دەکرد! بەڵام هێشتا بەشێکی زۆر لە کتێبی پیرۆز لام تاریک بوو. لە ساڵی 1818 یان 19دا، کاتێک لەگەڵ هاوڕێیەک گفتوگۆم دەکرد، کە چووبووم بۆ سەردانی و ئەو کە منی دەناسی و قسەکانی منی بیستبوو لەو کاتەی دەئیست بووم، بە شێوەیەکی تا ڕادەیەک پرمانا پرسیاری لێ کردم: ‘سەبارەت بە ئەم دەقە و ئەو دەقە چی بیر دەکەیتەوە؟’ ئاماژەی بەو دەقانە کۆنانە دەکرد کە من لە کاتی دەئیستبوونمدا ناڕەزامەندیم لێیان هەبوو. تێگەیشتم مەبەستی چییە، و وەڵامم دایەوە—ئەگەر کاتم بدەیت، پێت دەڵێم واتایان چییە. ‘چەند کاتت دەوێت؟’ من نازانم، بەڵام پێت دەڵێم، وەڵامم دایەوە، چونکە نەمتوانی باوەڕ بکەم کە خودا وەحییەکی دابێت کە نەکرێت تێبگەندرێت. ئینجا بڕیارم دا کتێبی پیرۆزم بخوێنمەوە و بیخوێنمەوە، بەو باوەڕەی کە دەتوانم بزانم ڕۆحی پیرۆز چی مەبەست بوو. بەڵام هەر کاتێک ئەم بڕیارەم پێکهێنا، ئەم بیرۆکەیە هاتە لام—‘ئەگەر دەقێکت دۆزییەوە کە ناتوانیت تێی بگەیت، چی دەکەیت؟’ ئینجا ئەم شێوازەی خوێندنەوەی کتێبی پیرۆز هاتە بیرم:—وشەکانی ئەو جۆرە دەقانە وەردەگرم، و لە ناو کتێبی پیرۆزدا شوێنیان دەکەوم، و بەم شێوەیە واتایان دەدۆزمەوە. Concordanceی Crudenم لەبەردەست بوو، کە پێم وایە باشترینە لە هەموو جیهاندا؛ جا ئەو و کتێبی پیرۆزم هەڵگرت و لە پشت مێزەکەم دانیشتم، و هیچی دیکەم نەدەخوێندەوە، جگە لە کەمێک ڕۆژنامە، چونکە بڕیارم دابوو بزانم کتێبی پیرۆزم چی دەڵێت. Apollos Hale, The Second Advent Manual, 65.»
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
جواهيرات ميلر لم يُعترَف بها بمجرد منهجه في الدراسة فحسب، بل أيضًا بوحيٍ مباشرٍ من الله.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
«Էլոհիմը Իր հրեշտակն ուղարկեց, որ ներգործի մի հողագործի սրտի վրա, որը չէր հավատացել Աստվածաշնչին, որպեսզի առաջնորդի նրան մարգարեությունները քննելու։ Էլոհիմի հրեշտակները բազմիցս այցելեցին այդ ընտրյալին, որպեսզի առաջնորդեն նրա միտքը և նրա հասկացողության համար բացեն այն մարգարեությունները, որոնք մշտապես խավար էին եղել Էլոհիմի ժողովրդի համար։ Ճշմարտության շղթայի սկիզբը տրվեց նրան, և նա առաջնորդվեց որոնելու օղակ առ օղակ, մինչև որ զարմանքով և հիացմունքով նայեց Էլոհիմի Խոսքին։ Նա այնտեղ տեսավ ճշմարտության կատարյալ շղթա։ Այն Խոսքը, որը նա համարել էր աններշնչված, այժմ իր տեսիլքի առջև բացվեց իր գեղեցկությամբ և փառքով։ Նա տեսավ, որ Սուրբ Գրքի մի մասը բացատրում է մյուսը, և երբ մի հատված փակ էր նրա հասկացողության համար, նա Խոսքի մեկ այլ մասում գտնում էր այն, ինչը բացատրում էր դա։ Նա Աստծո սուրբ Խոսքին վերաբերվում էր ուրախությամբ և ամենախոր հարգանքով ու երկյուղածությամբ»։ Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
姉妹ホワイトが「神は御使いをミラーのもとに遣わされた」と述べるとき、それはミラーのもとに遣わされた御使いがガブリエルであったことを示している。なぜなら、「御使い」という語はガブリエルに当てられる表現だからである。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
«بە کلامەکانی فریشتەکە، “من جبرائیلم، ئەوەی لە بەردەم خودا دەوەستم،” دەردەکەوێت کە ئەو لە دادگاکانی ئاسماندا پایەیەکی بەرزی ڕێز و شەرەفی هەیە. کاتێک بە پەیامێک هات بۆ دانیال، وتی: “هیچکەس نییە کە لەم شتانەدا لەگەڵ من ڕابوەستێت، جگە لە میکائیل [مەسیح]، سەرۆکی تۆ.” دانیال 10:21. دەربارەی جبرائیل، ڕزگارکەر لە ئاشکراکردندا دەفەرموێت کە “ئەوی نارد و بە فریشتەی خۆی بۆ خزمەتکاری خۆی یۆحەننا ئاماژەی پێدا.” ئاشکراکردن 1:1.» — ئارەزووی تەمەنەکان، 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Գաբրիելն ու մյուս հրեշտակները ուղարկվեցին առաջնորդելու Միլլերի միտքը և «նրա հասկացողության համար բացելու այն մարգարեությունները, որոնք միշտ խավար էին եղել Աստծո ժողովրդի համար»։ Նրա պատգամը ձևավորված չէր պարզապես իր ուսումնասիրության մեթոդի միջոցով, այլև աստվածային հայտնությամբ։ Աստվածաշունչը ուսումնասիրելու հենց այն մեթոդը, որ նա գործածեց, ներշնչվել էր նրա մտքին։ Երբ Աստված ճշմարտությունը բերում է մեր մտքին, դա աստվածային հայտնություն է՝ ի տարբերություն այն բանի, երբ ճշմարտությանը հասնում ենք Աստվածաշունչը ճիշտ բաժանելու գործընթացով։ Միլլերը երկուսն էլ արեց, սակայն աստվածային հայտնությունը պարտադիր պետք է մաս կազմեր այն կերպի, որով Միլլերը եկավ հասկանալու «մշտականի» թեման։
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
ميللر لم يكن ليدرك تذبذب الجنس النحوي في دانيال الأصحاح الثامن، الآيات من تسع إلى اثنتي عشرة، إذ لم يكن لديه سوى الكتاب المقدس وفهرس ألفاظ خالٍ من أي معلومات تتعلق باللغات الكتابية. ولم يكن ليرى التمييز بين «sur» و«rum»، وكلاهما يُترجَم بـ «يأخذ بعيدًا». ولم يكن ليرى التمييز بين «miqdash» و«qodesh»، وكلاهما يُترجَم بـ «المقدس».
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Axa kitaabdu Qulqulluu keessaa yeroo dhibba tokkoo fi afuritti argamu dhugaa jecha “tamid” sanaa hin argu ture. Dhugaan inni arguu hin dandeenye (innis dhugaa isuma inni arge sanaa dha), yeroo dhibba tokkoo fi afuritti jechi Ibrootaa “tamid” kitaaba Qulqulluu keessatti itti fayyadame keessaa, kitaaba Daaniʼel keessatti qofa jechi Ibrootaa “tamid” maqaa jechuun itti fayyadama. “Tamid” jechuun jecha Ibrootaa “kan yeroo hundumaa itti fufu” jechuudha; kitaaba Daaniʼel keessattis “the daily” jedhamee hiikama.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Mabitog laeng iti libro ni Daniel a nausar dayta a sao kas maysa a pangngaran, ket iti dadduma a siam a pulo ket siam a panawen nausarna kas pangadberbio. Gapuna, idi sinangona dagiti mangipatarus iti Biblia a King James ni Daniel a mangusar iti sao a lima a daras kas pangngaran, idinto a amin dagiti dadduma a mannurat iti Biblia inusar da dayta a sao iti siam a pulo ket siam a daras kas pangadberbio, napilitanda babaen iti kinadagsen ti pammaneknek a patarusen ti panangusar ni Daniel iti sao kas pangngaran. Tapno patarusen da ni Daniel, inayon da ti sao a “sacrifice” iti Sao, ket kastoy a pinagbalinda ti maysa a pangngaran a pangadberbio. Ket kalpasanna, tapno patarusen ti mangipatarus, naipaltiing ken Ellen White a maisurat nga isu, “nakitak maipapan iti ‘Daily,’ a ti sao a ‘sacrifice’ ket insuplir ti sirib ti tao, ket saan a kukua ti teksto; ket ti Apo intedna ti husto a pannakaawat dayta kadagidiay nangted iti ipukkaw ti oras ti panangokom.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, ba n’adansedi ankasa no, na ɔrehwehwɛ sɛ ɔte aseɛ deɛ “daa daa no” kyerɛ, na awiei koraa ɔtee aseɛ wɔ 2 Thessalonicafoɔ mu. Nanso bio, sɛdeɛ n’adansedi ankasa kyerɛ no, berɛ a na ɔrehwehwɛ sɛ ɔte asɛmfua bi aseɛ no, na ɔhwɛ baabiara a wɔde saa asɛmfua no adi dwuma, na wɔde saa asɛmfua no adi dwuma mpɛn aduɔkron akron bio wɔ Bible no mu. Nanso n’adansedi fa “daa daa no” ho ne sɛ, wanhunu baabiara bio ka Daniel nwoma no ho, berɛ a ɔkaa sɛ, “Mekɔɔ so kenkan, na mantumi anhunu baabi foforɔ biara a wɔahunuu no [daa daa no], gye Daniel mu nko ara.” Wɔde Miller kɔɔ agudeɛ no ho ɛnyɛ ne suapɔn kwan no nko ara so, na mmom ɛnam ɔsoro adiyisɛm a wɔde maa no faa abɔfoɔ som adwuma no so nso.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Ayma sebeboo inni inni hubbannoo isaa “kan guyyaa guyyaa” jedhamu irratti sirrii ture, garuu daangeffamaa ture. Yeroo shanan “kan guyyaa guyyaa” jedhamuun kitaaba Daaniʼel keessatti ibsame keessaa, yeroo sadan keessaa yeroo tokko “kan guyyaa guyyaa” “fudhatame” jechuun yeroo lamaan kaan irraa hiika adda taʼe akka agarsiisu hubachuu hin dandeenye. Yeroo tokko “kan guyyaa guyyaa” jedhu jecha Ibrootaa “rum” wajjin fayyadameera; yeroo lamaan kaan immoo jecha Ibrootaa “sur” wajjin fayyadameera. Jechoonni lamaan isaanii iyyuu “fudhachuu” jechuun hiikamu; garuu “rum” inni Daaniʼel boqonnaa saddeet, lakkoofsa kudha tokko keessatti jiru “ol kaasuu fi ulfeessuu” jechuun hiikama; boqonnaa kudha tokko, lakkoofsa soddomii tokko keessatti, akkasumas boqonnaa kudha lama, lakkoofsa kudha tokko keessatti, jechi “sur” immoo “kaasuu” jechuun hiikama.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
ꯕꯥꯕꯤꯂꯣꯟꯒꯤ ꯆꯥꯛ-ꯊꯨꯡ ꯆꯥꯕ ꯊꯤꯑꯣꯂꯣꯖꯤꯑꯥꯟꯁꯤꯡꯅ ꯌꯥꯛꯈꯤ ꯃꯗꯨꯗꯤ, ꯑꯃ ꯑꯃꯥ ꯂꯧꯊꯣꯛꯂꯒꯥ ꯑꯃꯠꯇꯥ ꯑꯃ ꯅꯨꯡꯉꯥꯏꯍꯟꯕꯥ ꯃꯇꯝꯗꯥꯁꯨ, ꯃꯈꯣꯏ ꯑꯅꯤꯃꯛꯅꯥ ꯂꯧꯊꯣꯛꯄꯒꯤ ꯃꯈꯜ ꯑꯃ ꯑꯣꯏꯅꯥ ꯃꯤꯑꯣꯏ, ꯃꯍꯥꯛꯅꯥ ꯑꯁꯨꯝꯅꯥ ꯑꯅꯤ ꯋꯥꯍꯩ ꯑꯁꯤ ꯑꯃꯥꯒꯤ ꯑꯔꯊ ꯃꯥꯡꯍꯟꯕ ꯑꯣꯏꯅꯥ ꯈꯪꯍꯟꯒꯗꯕꯅꯤꯡꯉꯥꯏ꯫ ꯃꯈꯣꯏꯅ ꯌꯥꯛꯈꯤ ꯃꯗꯨꯗꯤ, “the daily” ꯍꯥꯏꯕꯁꯤ ꯃꯇꯝ ꯑꯍꯨꯝ “taken away” ꯍꯥꯏꯕ ꯄꯨꯝꯅꯃꯛꯇꯥ ꯂꯧꯊꯣꯛꯄ ꯍꯥꯏꯕ ꯑꯔꯊꯅꯤ, ꯑꯗꯨꯒꯥ ꯃꯗꯨ ꯇꯧꯔꯤꯕꯗꯥ ꯃꯈꯣꯏꯅ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯋꯥꯍꯩ ꯈꯅꯕꯒꯤ ꯃꯐꯝꯗꯥ ꯐꯖꯔꯥ ꯃꯌꯥꯡ ꯍꯟꯅꯥ ꯑꯣꯏꯈꯤꯕꯅꯤꯡꯉꯥꯏ꯫ ꯃꯈꯣꯏꯅ ꯃꯗꯨ ꯃꯐꯝ ꯑꯣꯏꯅꯥ ꯍꯥꯏꯕ ꯅꯠꯇ꯭ꯔꯕꯁꯨ, ꯑꯗꯨꯕꯨ ꯑꯔꯊ ꯊꯣꯛꯂꯛꯄꯒꯤ ꯃꯐꯝꯗꯥ ꯃꯈꯣꯏꯅ ꯊꯤꯡꯕꯁꯤ ꯗꯥꯅꯤꯌꯦꯜꯅ “sur” ꯍꯥꯏꯕ ꯋꯥꯍꯩꯗꯨ ꯑꯍꯨꯝꯃꯛꯇꯥ ꯁꯤꯖꯤꯟꯅꯕ ꯊꯥꯗꯣꯛꯑꯕ ꯑꯣꯏꯈꯤ, ꯃꯔꯝꯗꯤ ꯊꯤꯑꯣꯂꯣꯖꯤꯑꯥꯟꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ “the daily” ꯁꯤ “taken away” ꯑꯣꯏꯕ ꯃꯇꯝ ꯈꯨꯗꯤꯡꯃꯛꯇꯥ ꯃꯍꯥꯛꯅ ꯑꯃꯥꯅꯕ ꯑꯔꯊ ꯑꯃꯨꯛ ꯄꯤꯕꯅꯤꯡꯉꯥꯏ꯫
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
چەشت وەها لەگەڵ وشەکانی «miqdash» و «qodesh» دەکەن کە هەردووکیان وەک «پیرۆزگا» وەرگێڕدراون، لە ئایەتەکانی یازدە تا چواردەی بەشی هەشتدا. لە هەر ئاماژەیەک بە «پیرۆزگا» لەو چوار ئایەتەدا، ئەوان بە پێداگری دەڵێن هەموویان نوێنەرایەتی پیرۆزگای خودا دەکەن. دیسان بە هەمان شێوەی لێکدانەوە، دانیال دەبووایە تەنها «qodesh» بەکاربهێنایە لە هەموو سێ ئاماژەکەدا، نەک ئەوەی «miqdash» لە ئایەتی یازدەدا بەکاربهێنێت. Miller جیاوازیی نێوان ئەو وشانەی نەدەناسی، بەڵام ئەڵهیدانە نوێییەکان دەیانناسن، و کاتێک دەیانناسن، بە پێداگری دەڵێن نابێت هیچ جیاوازییەک بناسرێت. هەرچەندە Miller، کە جیاوازیی نێوان ئەو وشانەی نەدەناسی، بە تێگەیشتنێکی تەواو پێچەوانەی ئەڵهیدانە نوێییەکان گەیشت.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
ភាពជាក់ស្តែងគឺថា ដានីយ៉ែលជាអ្នកនិពន្ធដែលប្រុងប្រយ័ត្នយ៉ាងខ្លាំង ម្នាក់ដែលស្គាល់ភាសាហេប្រ៊ូ ហើយត្រូវបានវិនិច្ឆ័យថាមានប្រាជ្ញាលើសអ្នកប្រាជ្ញទាំងអស់នៅបាប៊ីឡូនដល់ទៅដប់ដង ដែលពួកគេក៏ជាមនុស្សមានប្រាជ្ញាយ៉ាងខ្លាំងនៅក្នុងសង្គមរបស់ខ្លួនផងដែរ។ ប្រសិនបើមាននរណាម្នាក់ស្គាល់ការប្រើប្រាស់ត្រឹមត្រូវនៃភាសាហេប្រ៊ូ និងរបៀបដែលវាគួរត្រូវបានបង្ហាញឲ្យត្រឹមត្រូវនៅក្នុងប្រវត្តិសាស្ត្រពិសេសនោះ មនុស្សនោះគឺដានីយ៉ែល។ ប្រសិនបើដានីយ៉ែលបានប្រើពាក្យខុសៗគ្នា នោះគឺដោយសារពាក្យទាំងនោះត្រូវបានបម្រុងទុកឲ្យបញ្ជាក់នូវអត្ថន័យខុសៗគ្នា ដែលគាត់បានខិតខំបង្ហាញដោយចេតនា។ នៅពេលដែលការប្រើប្រាស់ដោយឡែករបស់ដានីយ៉ែលចំពោះពាក្យដែលត្រូវបានបកប្រែថា “ទីបរិសុទ្ធ” ឬថា “ដកចេញ” ត្រូវបានទទួលស្គាល់ វាបញ្ជាក់គាំទ្រការយល់ដឹងរបស់មីឡ្លើរ អំពី “ប្រចាំថ្ងៃ” ដែលមីឡ្លើរបានទទួលស្គាល់នៅក្នុងខគម្ពីរដែលប៉ូលកំណត់អត្តសញ្ញាណថា អស់អ្នកដែលស្អប់សេចក្តីពិត ត្រូវបានកំណត់ឲ្យទទួលការភាន់ច្រឡំយ៉ាងខ្លាំង។
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
ᎤᏂᏍᎦᏅᎢ Ꮎ ᎤᏂᎦᏔᎲᎢ ᎤᏙᎯᏳᎯ ᎠᎴ ᎤᏃᎯᏳᏒ ᎤᏎᎪᎩ Ꮎ ᎠᎬᏱᏍᎩ ᎤᏓᏅᏖᏗ ᎤᏍᏆᏂᎪᏗ ᎠᏩᏛᎯ, ᎾᏍᏉ ᎨᏏ ᎤᎾᏟᏍᏗ ᎡᏆᎵᎻ ᎠᏂᏗᏔᎮᎯ, Ꮎ ᎢᏳᏍᏗ ᏔᎵ ᎢᎦᏛ ᎨᏒ ᎠᏂᏥᏙᎲᎢ. ᎢᎬᏱᏍᎩ ᎢᎦᏛ ᎨᏒ ᎠᏂᎦᏔᎿᎢ ᎠᏂᎾᏝᎢ ᎠᎴ ᏐᎢ ᎢᎦᏛ ᎨᏒ ᎠᏂᏁᎫᏥᎢ ᎠᏂᏴᏫ, Ꮎ ᏑᎾᏓᏛᏁᏗ ᎤᏅᏒ ᎤᎾᏛᏓᏍᏗ Ꮎ ᎠᏂᎦᏔᎿᎢ ᎠᏂᏁᏪᏍᎬᎢ. ᎾᏍᎩ ᎨᏒ ᎤᏂᏚᎵᏍᎬ ᎦᎸᎳᏗ ᎠᏎᎪᎩ ᎠᏁᎲᎢ, ᎠᎴ ᎤᏂᏍᏓᏩᏛᎢ ᎠᏂᏍᏓᏟᎶᏍᏔᏅ ᎠᏲᎱᏍᎬᎢ ᎠᏁᎲᎢ. ᎾᏍᎩ ᎨᏒ ᎤᎾᏓᏅᏙ ᎦᏌᏉ ᎤᏗᏅᏒ ᎠᏂᏍᏆᎸᏔᏅ ᎭᏆᎫ ᏔᎵ ᎤᏪᏥ, ᎠᎴ ᎾᏍᎩ ᎨᏒ ᎤᎾᏞᎾᎥ ᎠᏂᎨᏴ ᎹᏚ ᏔᎵᏍᎪ ᎯᏍᎩ ᎤᏪᏥ. ᎾᏍᎩ ᎨᏒ ᎤᎾᏓᏅᏒ ᎠᎦᎵᏍᎩ ᎤᏍᏆᎵᏱ ᎤᏂᏓᎴᎰᎢ ᎻᎳ ᎤᏤᎵ ᎠᎵᏍᏆᏂᎪᏗ, Ꮎ ᎠᏍᎪᎯᏍᏔᏅ ᎢᏳᏓᎴᎩ ᎢᏯᏍᏆᏂᎪᏗ ᎤᎵᏍᏈᏗ ᏗᎵᏏᎲᎢ (Ꮎ ᎤᏁᎬ ᏔᎳᏚ ᎠᎴ ᎤᎵᏍᏆᎱᏛ ᎠᎦᏔᎲᏍᎬ ᎠᎴ ᎠᏎᎸᎢ ᎠᏂᎧᏁᏤᎭ ᎢᏏᎵ), Ꮎ ᎤᏟᎶᏍᏔᏁᎸ ᏔᎳᏚ ᎠᎴ ᎤᎵᏍᏆᎱᏛ ᎠᎦᏔᎲᏍᎬ ᏧᏪᏘ ᎢᏏᎵ.
We will continue this study in the next article.
Ñu ngi di topp ci jàngat bii ci jëfandikukat bii di ñëw.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
ئەنجا پەروردگار بە موسای فەرموو: «ئەم گەلە تا چەندە من تووڕە دەکات؟ و تا کەی باوەڕم پێ نابێت، لەگەڵ هەموو ئەو نیشانانەی کە لە نێوانیاندا پیشانم دان؟ بە دەردەوە لێیان دەدەم و لە میرات بێبەش دەکەم، و لە تۆ نەتەوەیەکی گەورەتر و بەهێزتر لەوان دروست دەکەم.» موساش بە پەروردگار گوت: «ئەوا میسرییەکان دەیبیسن، چونکە تۆ بە هێزی خۆت ئەم گەلەت لە نێویانەوە هێنایە دەرەوە؛ و ئەوانیش بە دانیشتووانی ئەم خاکەی دەڵێن، چونکە بیستوویانە کە تۆ، ئەی پەروردگار، لە نێو ئەم گەلەدایت، و تۆ، ئەی پەروردگار، ڕووبەڕوو دەبینرێیت، و هەورەکەت لەسەر ئەوان وەستاوە، و بە ڕۆژ لە ستوونی هەوردا و بە شەو لە ستوونی ئاگرەوە پێشەنگییان دەکەیت. جا ئەگەر تۆ هەموو ئەم گەلە وەک یەک پیاو بکوژیت، ئەوا ئەو نەتەوانەی ناوبانگی تۆیان بیستووە دەڵێن: چونکە پەروردگار نەیتوانی ئەم گەلە بباتە ئەو خاکەی کە سوێندی بۆ خواردبوون، بۆیە لە چۆڵەوانی کوشتیانی. ئێستا، تکات لێ دەکەم، با هێزی گەورەی پەروردگارم مەزن بێت، وەک ئەوەی فەرمووت: پەروردگار درێژحەوسەڵەیە و پڕ لە بەزەیییە، تاوان و یاخیبوون دەبەخشێت، بەڵام تاوانبار بە هیچ شێوەیەک بێتاوان ناکات، و تاوانی باوکان لەسەر منداڵان سەردان دەکات تا نەوەی سێیەم و چوارەم. تکات لێ دەکەم، تاوانی ئەم گەلە ببەخشە بەگوێرەی مەزنیی بەزەیی خۆت، هەروەک لە میسرەوە هەتا ئێستا ئەم گەلەت بەخشیوە.» پەروردگار فەرموو: «بەپێی قسەی تۆ بەخشیم؛ بەڵام وەک ئەوەی بەڕاستی من زیندووم، هەموو زەوی پڕ دەبێت لە شکۆی پەروردگار. چونکە هەموو ئەو پیاوانەی شکۆی من و ئەو پەرجووانانەیان بینی کە لە میسر و لە چۆڵەوانیدا ئەنجامم دان، و ئێستا دە جار تاقیان کردمەوە و گوێیان لە دەنگم نەگرت، بە دڵنیاییەوە ئەو خاکە نابینن کە سوێندم بۆ باووباپیرانیان خواردووە، هەروەها هیچ کام لەوانەی منیان تووڕە کرد نابینن. بەڵام کەلیبی خزمەتکارم، چونکە ڕۆحێکی دیکەی لەگەڵدا بوو و بە تەواوی شوێنی منی کەوت، دەیبەمە ئەو خاکەی چووبووە ناوی، و نەوەکەی میراتی دەگرێت.» ژمارەکان 14:11–24.