The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

L’accroissement de la connaissance qui est représenté par la vision du fleuve d’Ulai est ce qui fut finalement écrit sur les deux tables d’Habacuc.

“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.

“Parmi les prophéties qu’ils avaient considérées comme s’appliquant à l’époque du second avènement se trouvait un enseignement spécialement adapté à leur état d’incertitude et d’attente anxieuse, les encourageant à patienter avec foi, dans l’assurance que ce qui demeurait alors obscur à leur intelligence serait éclairci en son temps.

“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.’

« Parmi ces prophéties se trouvait celle d’Habacuc 2:1–4 : “Je me tiendrai à mon poste, et je me placerai sur la tour, et je veillerai pour voir ce qu’Il me dira, et ce que je répondrai quand je serai repris. Et le Seigneur me répondit, et dit : Écris la vision, et grave-la clairement sur des tables, afin que celui qui la lit puisse courir. Car la vision est encore pour un temps déterminé, mais à la fin elle parlera, et ne mentira point : si elle tarde, attends-la ; car elle s’accomplira certainement, elle ne tardera point. Voici, son âme qui s’élève n’est pas droite en lui ; mais le juste vivra par sa foi.” »

“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.

Dès 1842, l’ordre donné dans cette prophétie d’« écrire la vision, et [de la] graver sur des tables, afin qu’on la lise couramment » avait suggéré à Charles Fitch la préparation d’un tableau prophétique destiné à illustrer les visions de Daniel et de l’Apocalypse. La publication de ce tableau fut considérée comme un accomplissement de l’ordre donné à Habacuc. Personne, cependant, ne remarqua alors qu’un retard apparent dans l’accomplissement de la vision — un temps d’attente — est présenté dans la même prophétie. Après la déception, ce passage de l’Écriture parut très significatif : « Car c’est une vision dont le temps est déjà fixé ; elle marche vers son terme, et elle ne mentira pas ; si elle tarde, attends-la, car elle s’accomplira certainement, elle ne tardera pas…. Le juste vivra par sa foi. » 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.

جداول حبقوق الاثنان هما نبوياً شاهدان اثنان. وكتابياً ينبغي أن يُؤتى بشاهدين معاً لإثبات الحق.

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 8:16.

Amma inni inni si dhaga’u dide, yeroo sanatti namoota tokko yookaan lama dabalataa si wajjin fudhadhu; akka dubbii hundi afaan dhugaa-baatota lama yookaan sadiitiin jabaatee mirkanaa’uuf. Maatewos 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other 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.

Láàáríngbà tí a bá fi tábìlì méjèèjì Habakkuk (àwọn àtẹ̀jáde àwòrán aṣáájú-ọ̀nà 1843 àti 1850) lé ara wọn lórí, wọ́n jẹ́rìí sí àwọn òtítọ́ wọ̀nyẹn tí wọ́n jẹ́ “àwọn iyebíye” nínú àlá Miller. Àṣìṣe ọdún 1843, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí tábìlì àkọ́kọ́, nígbà tí a bá fi lé tábìlì kejì lórí, ń fi “àkókò ìdádúró” ìran náà múlẹ̀. Miller (olùṣọ́ àpẹẹrẹ ti ìtàn náà) béèrè ohun tí òun yóò sọ ní àkókò ìjiyàn ìtàn rẹ̀.

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.

Je me tiendrai à mon poste de garde, je me placerai sur la tour, et je veillerai pour voir ce qu’il me dira, et ce que je répondrai après avoir été repris. Habakuk 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.

Le Seigneur ordonna à Miller d’écrire la vision, et, dans son rêve, il plaça le coffret qui contenait la vision sur une table au centre de sa chambre.

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.

Et le Seigneur me répondit et dit : Écris la vision, et grave-la clairement sur des tables, afin que celui qui la lira puisse courir. Habacuc 2:2.

The tables then identify the tarrying time and the first disappointment.

Les tableaux identifient alors le temps d’attente et la première déception.

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.

Car la vision est encore pour un temps déterminé; mais à la fin elle parlera, et ne mentira point. Si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera point. Habacuc 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Puis les deux classes qui se manifestent sur la base de l’accroissement de la connaissance sont représentées.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

He aquí que aquel cuya alma se enaltece no es recto en sí; 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.

Les deux catégories d’adorateurs seraient manifestées par le processus d’épreuve de Daniel, chapitre douze.

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.

Et il dit : Va, Daniel ; car ces paroles seront tenues closes et scellées jusqu’au temps de la fin. Plusieurs seront purifiés, blanchis et éprouvés ; mais les méchants agiront méchamment ; et nul des méchants ne comprendra, mais les sages comprendront. 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.

Les « sages » de Daniel sont les vierges sages de Matthieu vingt-cinq, qui furent justifiées par la foi, et les méchants étaient les vierges folles, qui s’élevèrent dans l’orgueil. À la fin du songe de Miller, les joyaux représentent l’huile dans la parabole des dix vierges, laquelle était le message.

“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.

«خدا بی‌حرمت می‌شود آنگاه که پیام‌هایی را که او برای ما می‌فرستد دریافت نمی‌کنیم. بدین‌سان، آن روغنِ زرین را که او می‌خواهد در جان‌های ما بریزد تا به کسانی که در تاریکی‌اند منتقل شود، رد می‌کنیم. هنگامی که ندا دررسد: “اینک داماد می‌آید؛ به استقبال او بیرون روید”، آنان که روغن مقدس را دریافت نکرده‌اند و فیض مسیح را در دل‌های خویش گرامی نداشته‌اند، همچون باکره‌های نادان خواهند یافت که برای ملاقات با خداوند خویش آماده نیستند. ایشان در خود قدرتی برای به‌دست آوردن آن روغن ندارند، و زندگی‌شان به تباهی کشیده می‌شود.» Review and Herald, July 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. 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 the testing 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.

लेमिन युगाङाव मिलारनि रत्नफोर दाहाय गुबुन बोसोरसालिनि दहो गिदिर गोना दाहाया सम जों दसनि अंखायबो जाँचनि सोमोन्दै चिन्ह, बेबायदों आलायबो। लेमिन युगाङाव, मिलारनि सपनानि जोबथायाव गोजोन होनायाव जाहोनाय, हाबाक्कुकनि फलकफोराव दर्सायनाय सोरनाइनि आलाय जाँचनि बिथोन होजाय, जाय “दस कुँवारिफोर” नि दृष्टान्ताव “मध्यरात्रिनि पुकार” नि जाँचनि बिथोन। बे जाँचनि प्रक्रियाया मिलाराइट इतिहासनि जाँचनि प्रक्रियानि एखो रोखोफोराय फिननो फेरा होनाय, खिन्थु “दस कुँवारिफोर” नि दृष्टान्ता लेमिन युगाङाव अक्षराय अक्षर फिननो घुरि दर्सायनाय।

“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.

« On me renvoie souvent à la parabole des dix vierges, dont cinq étaient sages et cinq folles. Cette parabole s’est accomplie et s’accomplira jusque dans les moindres détails, car elle a une application spéciale pour ce temps-ci et, à l’instar du message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. 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 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 the papacy is used to identify their character.

បទពិសោធន៍នៃគ្រាពន្យារនោះ នឹងត្រូវកើតឡើងម្តងទៀតយ៉ាងត្រឹមត្រូវតាមពាក្យពេចន៍នៅចុងបញ្ចប់នៃសុបិនរបស់មីឡឺរ ហើយអលង្ការរបស់គាត់នឹងភ្លឺចែងចាំងខ្លាំងជាងព្រះអាទិត្យដប់ដងនៅពេលនោះ ដោយហេតុនេះបញ្ជាក់ថា អលង្ការទាំងនោះតំណាងឲ្យការសាកល្បងចុងក្រោយនៅក្នុងពាក្យប្រៀបប្រដូចអំពីស្ត្រីព្រហ្មចារីដប់នាក់។ លេខដប់ជានិមិត្តសញ្ញានៃការសាកល្បង ហើយនៅចុងបញ្ចប់នៃដប់ថ្ងៃ ដានីយ៉ែល និងបុរសឧត្តមបីនាក់នោះ មានរូបសម្បត្តិស្រស់ល្អ និងធាត់ល្អជាងអ្នកទាំងឡាយដែលកំពុងបរិភោគអាហាររបស់បាប៊ីឡូន។ មនុស្សក្រអឺតក្រទមនៅក្នុងសៀវភៅហាបាគុក ដែលរស់ដោយការអួតអាង មិនមែនដោយសេចក្តីជំនឿ បានបង្កើតចរិតលក្ខណៈរបស់បាប៊ីឡូន។ ក្នុងប្រវត្តិសាស្ត្រ Millerite ពួកគេបានក្លាយជាកូនស្រីរបស់បាប៊ីឡូន ហើយនៅក្នុងសៀវភៅហាបាគុក សាសនាប៉ាបត្រូវបានប្រើដើម្បីកំណត់អត្តសញ្ញាណចរិតលក្ខណៈរបស់ពួកគេ។

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.

Kyk, sy siel wat opgeblase is, is nie opreg in hom nie; maar die regverdige sal deur sy geloof lewe. Ja ook, omdat hy deur wyn oortree, is hy ’n trotse man, en hy bly nie tuis nie; hy wat sy begeerte wyd oopmaak soos die doderyk, en soos die dood is en nie versadig kan word nie, maar al die nasies na hom toe versamel en al die volke by hom ophoop: Sal hulle nie almal ’n spreuk oor hom aanhef nie, en ’n spotrede teen hom, en sê: Wee hom wat vermeerder wat nie syne is nie! hoe lank? en homself belas met dik klei! Sal hulle wat jou sal byt nie skielik opstaan nie, en sal hulle wat jou sal ontstel nie wakker word nie, en jy sal vir hulle ’n buit word? Omdat jy baie nasies beroof het, sal al die oorblyfsel van die volke jou beroof; weens mensebloed, en weens die geweld teen die land, teen die stad en teen almal wat daarin woon. Habakuk 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.”

Le processus d’épreuve imposé aux vierges de Matthieu vingt-cinq produit une catégorie d’adorateurs qui ont développé le caractère du roi du nord (la papauté), lequel est aussi la puissance qui « dépouilla de nombreuses nations ».

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.

Voici ce que dit l’Éternel : Voici, un peuple vient du pays du nord, et une grande nation s’élève des extrémités de la terre. Ils saisissent l’arc et la lance ; ils sont cruels et sans miséricorde ; leur voix mugit comme la mer ; ils montent sur des chevaux, rangés comme des hommes pour le combat contre toi, fille de Sion. Nous en avons appris la renommée : nos mains sont devenues faibles ; l’angoisse s’est emparée de nous, et la douleur, comme celle d’une femme en travail. Ne sors pas dans les champs, et ne marche pas sur le chemin ; car l’épée de l’ennemi et la terreur sont de tous côtés. Fille de mon peuple, ceins-toi d’un sac et roule-toi dans la cendre ; prends le deuil comme pour un fils unique, une lamentation très amère ; car le dévastateur fondra soudain sur nous. Jérémie 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.

Ko e ongo kalasi ʻa Hapakuki ko kinautolu ia kuo fakatonuʻi ʻi he tui, mo kinautolu naʻa nau kai mo inu ʻi he ngaahi tokāteline ʻa Pāpiloné. Ko kinautolu ʻi he ngaahi ʻaho fakaʻosi ʻo e misi ʻa Mila, ʻa ia ʻoku fakafofongaʻi ko e kau tāupoʻou, ʻoku nau pe fakatupulekina ʻa e ʻulungaanga ʻo Kalaisi, pea ko ia ai ʻoku nau maʻu ai ʻa e sila ʻa e ʻOtuá, pe ʻoku nau fakatupulekina ʻa e ʻulungaanga ʻo e tuʻunga fakapopee, pea nau maʻu ai ʻa e fakaʻilonga ʻo e manu fekai.

“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.

„Әхлақий қараңғилиқ ичида һәқиқий нурниң парлайдиған вақти кәлди. Үчинчи пәриштиниң хәвири дуняға әвәтилди; у инсанларни вәһший һайванниң яки униң сүритиниң бәлгисини пешанилирида яки қоллирида қобул қилиштин агаһландуриду. Бу бәлгини қобул қилиш — вәһший һайван қилған қарарниң өзигә келиш вә Худаниң сөзиға очуқ-ашкара қарши һалда шуниңдәк идийәләрни қоллап-қуввәтләш дегәнликтур. Бу бәлгини қобул қилғанларниң һәммиси тоғрилиқ Худа мундақ дәйду: «Уму Худаниң ғәзивиниң қәһир қәдәһигә арилаштурмай қуйулған ғәзәп шәрабида ичиду; вә у муқәддәс пәриштиләрниң һозурида һәм Қозиниң һозурида от вә күкүрт билән азаплиниду.» 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.”

Les vierges qui boivent le vin de Babylone boiront finalement le vin de la colère de Dieu. Dans Ésaïe, les ivrognes d’Éphraïm manifestent leur ivresse aveugle en renversant l’ordre des choses, et cette manière d’agir doit être tenue pour de « l’argile du potier ».

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 2 Thessalonians, chapter two.

L’identification du « continuel » comme un symbole de Christ renverse la vérité du « continuel », car le « continuel » est un symbole satanique. L’identification par Miller du « continuel » comme étant le paganisme est directement représentée sur les tables d’Habacuc. La découverte par Miller du passage de Thessaloniciens, qui lui permit de comprendre que c’était le paganisme qui était « ôté », afin que l’« homme du péché » qui s’assied dans le temple de Dieu fût révélé, constitue la vérité principale qui se trouve dans 2 Thessaloniciens, chapitre deux.

“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.

“Jeg læste videre og kunne ikke finde noget andet tilfælde, hvor det [det daglige] forekom, end i Daniel. Derefter tog jeg [ved hjælp af en konkordans] de ord, som stod i forbindelse dermed: ‘tage bort’; han skal tage det daglige bort; ‘fra den tid da det daglige bliver taget bort’ osv. Jeg læste videre og tænkte, at jeg ikke ville finde noget lys over teksten; til sidst kom jeg til 2 Thessalonikerbrev 2:7, 8. ‘Thi lovløshedens hemmelighed er allerede virksom; kun han, som nu holder tilbage, vil gøre det, indtil han bliver taget af vejen, og da skal den lovløse åbenbares’ osv. Og da jeg kom til den tekst, o, hvor klart og herligt sandheden fremtrådte! Der er det! Det er det daglige! Nå, men hvad mener Paulus da med ‘ham, som nu holder tilbage’, eller hindrer? Med ‘syndens menneske’ og ‘den lovløse’ menes pavedømmet. Nå, men hvad er det, som hindrer pavedømmet i at blive åbenbaret? Jo, det er hedenskabet; så må ‘det daglige’ betyde hedenskabet.” — William Miller, Second Advent Manual, side 66.” Advent Review and Sabbath Herald, 6. januar 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.

Significado ya “la kila siku” katika Wathesalonike, ambayo Miller aligundua, ndiyo ukweli mkuu wa kifungu hicho. Paulo anapowatambulisha wale wasioupenda ukweli, na ambao kwa hiyo watapokea upotevu wenye nguvu, kwa hakika kabisa anautambulisha uadui dhidi ya ukweli kwa maana ya jumla; lakini ukweli unaorejelewa moja kwa moja katika kifungu hicho ni ukweli kwamba “la kila siku” linawakilisha Rumi ya kipagani.

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.

De lamp van het lichaam is het oog; indien dan uw oog zuiver is, zal geheel uw lichaam verlicht zijn. Maar indien uw oog boos is, zal geheel uw lichaam duister zijn. Indien dan het licht dat in u is duisternis is, hoe groot is dan die duisternis! Niemand kan twee heren dienen; want óf hij zal de ene haten en de andere liefhebben, óf hij zal zich aan de ene hechten en de andere verachten. Gij kunt niet God dienen en de mammon. Mattheüs 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.

Ɗum non ko goongaaku e goonga, walla kono nganyaaku e goonga. Haalaa hakkunde walaa. Naatnde mawnde nde ardii e dow suuduɓe moƴƴaaɓe ɗen e Matta 25, ɗum wonii e dow nganygol maɓɓe ngel jayngol ƴiwngol e diyamaaɓe Miller ɗe njiilata ciiɗol joofngol. Ciiɗol joofngol Israa’iila ndennoo ɗum wonnoo ciiɗol maako sappo, tee diyamaaɓe Miller ɗen njiydata sappo ko ɓuri e balɗe cakitiiɗe. Maana nganygol diyamaaɓe Miller ɗen ko “the daily,” ɗum ko sakkiiɓe Efrayim ñiftii e ley e jaamanu tatabo e Adventism. “The daily” ko maande sheytaniinde nde paganism. Sakkiiɓe ɗen naatnii diyamaa ngal jaalaaɗiingal, ngal ɓe ngaddii daga Protestantisma apostaat, ngal hollata “the daily” wonde ko maande Almasiihu.

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.

त" मिलरको आफ्ना “रत्नहरू” सम्बन्धी बुझाइ उसलाई उठाइएका इतिहासद्वारा सीमित थियो। दोस्रो आगमन नै अर्को भविष्यवाणीसम्बन्धी घटना हो भन्ने विश्वासमा दृढ भएर, १७९८ मा पोपसत्तामा लागेको घातक घाउले दानिएल २ को चौथो र अन्तिम पार्थिव राज्यलाई मात्र प्रतिनिधित्व गर्न सक्थ्यो। “दैनिक” सम्बन्धी उसको बुझाइ पनि सीमित थियो, किनकि उसको साक्षीअनुसार प्रकाशद्वारा उसलाई अध्ययनको एक निश्चित विधितर्फ डोर्‍याइयो, जसमा उसले आफ्नो बाइबल, Cruden’s Concordance प्रयोग गर्‍यो र केही समाचारपत्रहरू पढ्यो भनी उसले जनाएको छ। त्यस प्रकारले अध्ययन गर्ने उसको निर्णय केवल उसको मनमा आएको थियो।

“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.

「わたしが理神論者であった十二年のあいだ、見つけうるかぎりあらゆる歴史書を読んだ。だが今や、わたしは聖書を愛していた。聖書はイエスについて教えていたからである。しかしなお、聖書のうちには、わたしにとって理解しがたい部分がかなりあった。1818年か1819年のこと、わたしが訪ねたある友人と語り合っていたとき、その人は、わたしが理神論者であったころに語るのを知っており、また聞いてもいたので、かなり意味ありげな調子で、『この聖句や、あの聖句をどう思うか』と尋ねた。それは、わたしが理神論者であったときに異議を唱えていた、あの以前の聖句のことであった。わたしは彼の意図を理解し、こう答えた――時間をくれるなら、それらが何を意味するのかを話してあげよう。『どれほど時間が要るのか。』わたしには分からない。だが、そのときには話そう、とわたしは答えた。というのも、理解できない啓示を神が与えられたとは、わたしには信じられなかったからである。そこでわたしは、聖霊が何を意味しておられるのかを見いだすことができると信じて、聖書を研究する決心をした。しかし、この決心を固めるやいなや、こんな思いがわたしに浮かんだ――『もし理解できない一節に出会ったなら、どうするのか。』そのとき、聖書を研究するこの方法が心に浮かんだ。すなわち、そのような箇所の語句を取り上げ、それを聖書全体にわたってたどり、このようにしてその意味を見いだそう、というのである。わたしはクルーデンのコンコーダンスを持っていたが、これは世界で最良のものだとわたしは思う。そこで、わたしはそれと自分の聖書を取り、机に向かって座り、ほかには何も読まなかった。新聞を少し読むことがあっただけである。というのも、わたしは自分の聖書が何を意味しているのかを、ぜひとも知ろうと決意していたからである。アポロス・ヘイル『The Second Advent Manual』65。」

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Les joyaux de Miller ne furent pas simplement reconnus par sa méthode d’étude, mais aussi par une révélation directe de Dieu.

“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.

خداوند فرشتهٔ خود را فرستاد تا بر دلِ یک کشاورز که به کتاب‌مقدس ایمان نداشت تأثیر نهد، تا او را به جست‌وجوی نبوت‌ها رهبری کند. فرشتگان خدا بارها و بارها از آن برگزیده دیدار کردند تا ذهن او را هدایت کنند و نبوت‌هایی را که همواره برای قوم خدا تاریک مانده بود، بر فهم او بگشایند. آغازِ زنجیرهٔ حقیقت به او داده شد، و او هدایت یافت تا حلقه پس از حلقه را بجوید، تا آن‌که با شگفتی و تحسین به کلام خدا نگریست. او در آن‌جا زنجیره‌ای کامل از حقیقت را دید. آن کلام که او آن را الهام‌نشده می‌پنداشت، اکنون در زیبایی و جلالش پیش روی دیدگان او گشوده شد. او دید که بخشی از کتاب‌مقدس بخش دیگر را تفسیر می‌کند، و چون معنای یک آیه بر فهم او بسته می‌ماند، در بخش دیگری از کلام آنچه را می‌یافت که آن را توضیح می‌داد. او کلام مقدس خدا را با شادی و با ژرف‌ترین احترام و هیبت می‌نگریست.» 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.

Lorsque Sœur White déclare que « Dieu envoya Son ange » à Miller, cela désigne que Gabriel était l’ange envoyé à Miller, car « Son ange » est une expression attribuée à Gabriel.

“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.

“ಕನಸಿನ ದೂತನಾದ ‘ನಾನು ಗಬ್ರಿಯೇಲನು; ದೇವರ ಸನ್ನಿಧಿಯಲ್ಲಿ ನಿಲ್ಲುವವನು’ ಎಂಬ ಅವನ ಮಾತುಗಳು, ಅವನು ಸ್ವರ್ಗೀಯ ಸಭಾಂಗಣಗಳಲ್ಲಿ ಉನ್ನತ ಗೌರವದ ಸ್ಥಾನವನ್ನು ಹೊಂದಿದ್ದಾನೆಂಬುದನ್ನು ತೋರಿಸುತ್ತವೆ. ದಾನಿಯೇಲನ ಬಳಿಗೆ ಸಂದೇಶವೊಂದನ್ನು ತೆಗೆದುಕೊಂಡು ಬಂದಾಗ ಅವನು ಹೀಗೆಂದನು: ‘ಈ ವಿಷಯಗಳಲ್ಲಿ ನನ್ನೊಂದಿಗೆ ನಿಲ್ಲುವವನು ನಿಮ್ಮ ಪ್ರಧಾನನಾದ ಮೈಕೇಲ [ಕ್ರಿಸ್ತ] ಹೊರತು ಮತ್ತಾರೂ ಇಲ್ಲ.’ ದಾನಿಯೇಲ 10:21. ಗಬ್ರಿಯೇಲನ ವಿಷಯವಾಗಿ ರಕ್ಷಕನು ಪ್ರಕಟಣೆಯಲ್ಲಿ ಹೀಗೆ ಹೇಳುತ್ತಾನೆ: ‘ತನ್ನ ದೂತನ ಮೂಲಕ ಅದನ್ನು ತನ್ನ ದಾಸನಾದ ಯೋಹಾನನಿಗೆ ಕಳುಹಿಸಿ ಸೂಚಿಸಿದನು.’ ಪ್ರಕಟಣೆ 1:1.” The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “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 just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Gabriel ɓe maleykaaɓe goo ngarii e jam ɓe puɗɗi “miijo makko e” uddii “fahamtaare makko e annabaaji ɗi noonee ko yimɓe Alla.” Habaru makko wonaa tan ko waɗaa sabu laawol mum ngal ɗum huutori e ɗum jangoore, ammaa kadi sabu wanginol Ɗivina. Laawol ngol ɗum huutori ngam jango Alkitabii, ngol e heɓii e miijo makko. So Alla waɗi goonga e miijo meeɗen, ɗuum ko wanginol Ɗivina, tawa ɗum e feere e yottude e goonga sabu laawol sendude Alkitabii no haani. Miller waɗi ɗiɗi ɗin fuu, ammaa wanginol Ɗivina wonnoo geɗel e no Miller heɓiri fahamtaare e dow wonande “the daily.”

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 have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Je n’ai pas de langue cible identifiée pour « ff ». Veuillez préciser la langue souhaitée.

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, but 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.

Ta anndaa maa yiyii no innde goonga kalaama “tamid” kaŋ wondi teelte keme e nay e naayi nder Deftere Seniinde. Goonga kaŋ ta anndataa no innde heen (kaŋ woni kadi goonga kaŋ ta anndii), woni ndee: e nder leyde keme e nay e naayi ndee kalaama Ibiranko “tamid” huutoree nder Deftere Seniinde, ndee kalaama Ibiranko “tamid” huutoretaako no innde gooto sey tan nder deftere Daniyel. “Tamid” woni kalaama Ibiranko kaŋ maaɗa mum woni “joomeende” walla “yahde e yeeso kala nyalnde”, tee nder deftere Daniyel firoore mum waɗii “the daily.”

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.”

គឺតែក្នុងគម្ពីរដានីយ៉ែលប៉ុណ្ណោះដែលពាក្យនេះត្រូវបានប្រើជា​នាម ហើយក្នុងករណីទៀត​ទាំងកៅសិបប្រាំបួនដង វាត្រូវបានប្រើជា​គុណកិរិយាវិសេសន៍។ ដោយហេតុនេះ នៅពេលអ្នកបកប្រែព្រះគម្ពីរ King James ត្រូវប្រឈមនឹងការដែលដានីយ៉ែលប្រើពាក្យនេះប្រាំដងជា​នាម ខណៈដែលអ្នកនិពន្ធដទៃទាំងអស់នៃព្រះគម្ពីរប្រើពាក្យនេះកៅសិបប្រាំបួនដងជា​គុណកិរិយាវិសេសន៍ ពួកគេត្រូវបានបង្ខំដោយទម្ងន់នៃភស្តុតាងឲ្យ “កែតម្រូវ” ការប្រើពាក្យនេះរបស់ដានីយ៉ែលជា​នាម។ ដើម្បី “កែតម្រូវ” ដានីយ៉ែល ពួកគេបានបន្ថែមពាក្យ “យញ្ញបូជា” ទៅនឹងពាក្យនោះ ហើយដោយដូច្នេះបានបម្លែង​នាមមួយឲ្យទៅជា​គុណកិរិយាវិសេសន៍។ ហើយបន្ទាប់មក ដើម្បីកែតម្រូវអ្នកបកប្រែ Ellen White ត្រូវបានបំភ្លឺដោយព្រះវិញ្ញាណឲ្យកត់ត្រាថា នាង «បានឃើញទាក់ទងនឹង ‘Daily’ ថា ពាក្យ ‘sacrifice’ គឺជាពាក្យដែលប្រាជ្ញារបស់មនុស្សបានបំពេញបន្ថែម ហើយមិនមែនជាផ្នែកមួយនៃអត្ថបទដើមឡើយ; ហើយថា ព្រះអម្ចាស់បានប្រទានទស្សនៈត្រឹមត្រូវអំពីវាដល់អ្នកទាំងឡាយដែលបានប្រកាសសារនៃម៉ោងជំនុំជម្រះ»។

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.

મિલરે, પોતાની જ સાક્ષી પ્રમાણે, “the daily” ને સમજવાનો પ્રયત્ન કર્યો હતો, અને અંતે તેણે તે 2 Thessalonians માં સમજ્યું. પરંતુ પોતાની જ સાક્ષી પ્રમાણે, જ્યારે તે કોઈ શબ્દને સમજવા પ્રયત્ન કરતો, ત્યારે તે એ શબ્દ જ્યાં જ્યાં વપરાયો હોય તે દરેક સ્થળનો વિચાર કરતો; અને આ શબ્દ બાઇબલમાં અન્ય નેવ્વાણું વખત વપરાયો છે. છતાં “the daily” વિષે તેની સાક્ષી એવી છે કે તેને તે Daniel ના પુસ્તક સિવાય ક્યાંય મળ્યો નહીં, જ્યારે તેણે જણાવ્યું: “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” મિલરને આ રત્નો માત્ર તેની અભ્યાસપદ્ધતિ દ્વારા જ નહીં, પરંતુ દેવદૂત들의 સેવામાંથી તેને આપવામાં આવેલ દૈવી પ્રકાશન દ્વારા પણ પ્રાપ્ત થયા.

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.

នេះហើយជាមូលហេតុដែលការយល់ដឹងរបស់គាត់អំពី “the daily” ត្រឹមត្រូវ ប៉ុន្តែមានកម្រិត។ គាត់មិនអាចស្គាល់បានថា ក្នុងចំណោមប្រាំដងដែល “the daily” ត្រូវបានយោងនៅក្នុងព្រះគម្ពីរដានីយ៉ែល នោះ មួយក្នុងចំណោមបីដងដែល “the daily” ត្រូវបាន “taken away” មានន័យខុសពីពីរដងផ្សេងទៀត។ ម្តងមួយ “the daily” ត្រូវបានប្រើជាមួយពាក្យហេប្រ៊ូ ‘rum’ ហើយពីរដងផ្សេងទៀត វាត្រូវបានប្រើជាមួយពាក្យហេប្រ៊ូ ‘sur.’ ទាំងពីរពាក្យនេះត្រូវបានបកប្រែថា take away ប៉ុន្តែ ‘rum’ ក្នុងដានីយ៉ែល ជំពូកទីប្រាំបី ខណ្ឌទីដប់មួយ មានន័យថា លើកឡើង និងលើកតម្កើង ហើយនៅក្នុងជំពូកទីដប់មួយ ខណ្ឌទីសាមសិបមួយ និងជំពូកទីដប់ពីរ ខណ្ឌទីដប់មួយ ពាក្យ ‘sur’ មានន័យថា ដកចេញ។

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.”

Les théologiens qui mangent et boivent le régime babylonien soutiennent que, soit que l’on enlève une chose, soit que l’on élève une chose, les deux représentent un type d’enlèvement, de sorte que ces deux termes doivent être compris comme ayant le même sens. Ils soutiennent que, les trois fois où « le continuel » est « ôté », cela signifie toujours enlever, et, ce faisant, ils laissent entendre que Daniel a été négligent dans le choix de ses termes. Ils ne le disent pas ouvertement, mais, par implication, ils enseignent que Daniel aurait dû employer le mot « sur » dans les trois occurrences, car, selon ces théologiens, il aurait prétendument voulu dire la même chose chaque fois que « le continuel » était « ôté ».

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in 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 an opposite understanding of the modern theologians.

Elles font la même chose avec les mots « miqdash » et « qodesh », qui sont tous deux traduits par « sanctuaire » dans les versets onze à quatorze du chapitre huit. À chaque occurrence de « sanctuaire » dans ces quatre versets, elles soutiennent qu’ils désignent tous le sanctuaire de Dieu. Par inférence, là encore, Daniel aurait simplement dû employer « qodesh » dans les trois mentions, et ne pas utiliser « miqdash » au verset onze. Miller n’aurait pas reconnu la distinction entre ces mots, mais les théologiens modernes, eux, la reconnaissent, et lorsqu’ils la reconnaissent, ils insistent pour qu’aucune distinction ne soit admise. Pourtant Miller, qui ne reconnaissait pas les distinctions entre ces mots, est parvenu à une compréhension opposée à celle des théologiens modernes.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. 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.

واقعیت این است که دانیال نویسنده‌ای دقیق بود، که زبان عبری را می‌دانست و داوری شده بود که از جمیع حکیمان دیگر بابل ده بار فهیم‌تر است. اگر کسی کاربرد صحیح زبان عبری را می‌دانست، و اینکه چگونه باید در آن تاریخِ خاص به‌درستی بازنمایی شود، او دانیال بود. اگر دانیال از واژگان متفاوت استفاده کرد، از آن رو بود که مقصود این بود که معانی متفاوتی را برسانند، معانی‌ای که او عمداً در پیِ بازنمایی آن‌ها بود. هنگامی که کاربرد متمایز دانیال از واژگانی که به «مقدِس» یا «برداشتن» ترجمه شده‌اند، مورد اذعان قرار گیرد، آن‌ها برداشت میلر از «دائمی» را تأیید می‌کنند؛ همان برداشتی که میلر آن را در همان آیه‌ای تشخیص داد که در آن پولس تصریح می‌کند کسانی که از حقیقت نفرت دارند، مقدرند که دچار ضلالتِ شدید شوند.

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 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 the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. 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.

Aole hna thu awmte leh thuphan hlauhawm tak a siamtu dik lohna chu ringtute chu, Ephraim hmuhthei mi zu ruih berte anga pawh entir an ni a, chumi zu ruih berte chu pawl hnihah an inthen. Pawl khat chu hriatna nei kaihhruaituho an ni a, pawl dang chu zirna nei lo, zirna neiho’n an zirtir chauh an ngaihthlatuho an ni. Anni chu dikhlelhna hnuaiah inthupte an ni a, thihna nen thuthlung siamte an ni. Anni chu Matthaia bung 25-a nunau thianghlim ngawihote an ni a, Habakkuk bung 2-a a thlarau inngaihsak chhoh miho pawh an ni. Anni chu Miller mangang thutak innghahna bulte hnawl tute an ni; chutiang thutakte chu tawpnaah chuan eng sawmzetin a êng zawk a, hei hian tûn huna Israel tân fiahna sâwmna leh hnuhnung ber a entir a; chu chu hmanlai Israel tân fiahna sâwmna leh hnuhnung berin a entir ang tho a ni.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

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.

Et l’Éternel dit à Moïse : Jusques à quand ce peuple me méprisera-t-il ? et jusques à quand ne me croira-t-il point, malgré tous les signes que j’ai opérés au milieu de lui ? Je le frapperai de peste, et je le déshériterai, et je ferai de toi une nation plus grande et plus puissante que lui. Et Moïse dit à l’Éternel : Les Égyptiens l’apprendront, eux du milieu desquels tu as fait monter ce peuple par ta puissance, et ils le diront aux habitants de ce pays ; car ils ont entendu dire que toi, Éternel, tu es au milieu de ce peuple, que toi, Éternel, tu te fais voir face à face, que ta nuée se tient au-dessus de lui, et que tu marches devant lui, de jour dans une colonne de nuée, et de nuit dans une colonne de feu. Maintenant, si tu fais mourir tout ce peuple comme un seul homme, les nations qui ont entendu parler de toi diront : Parce que l’Éternel n’était pas capable de faire entrer ce peuple dans le pays qu’il lui avait juré, il l’a égorgé dans le désert.

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.

Et maintenant, je t’en supplie, que la puissance de mon Seigneur soit grande, selon ce que tu as déclaré, en disant : Le Seigneur est lent à la colère et riche en miséricorde, pardonnant l’iniquité et la transgression, et ne tenant nullement le coupable pour innocent, visitant l’iniquité des pères sur les enfants jusqu’à la troisième et à la quatrième génération. Pardonne, je t’en supplie, l’iniquité de ce peuple selon la grandeur de ta miséricorde, comme tu as pardonné à ce peuple depuis l’Égypte jusqu’à maintenant. Et le Seigneur dit : J’ai pardonné selon ta parole ; mais, aussi vrai que je vis, toute la terre sera remplie de la gloire du Seigneur. Parce que tous ces hommes qui ont vu ma gloire et mes miracles, que j’ai accomplis en Égypte et dans le désert, m’ont maintenant tenté ces dix fois et n’ont pas écouté ma voix, certainement ils ne verront pas le pays que j’ai juré à leurs pères ; aucun de ceux qui m’ont provoqué ne le verra. Mais mon serviteur Caleb, parce qu’il a été animé d’un autre esprit et qu’il m’a pleinement suivi, je le ferai entrer dans le pays où il est allé, et sa descendance le possédera. Nombres 14:11–24.