The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Kev txawj ntse uas loj hlob ntxiv, uas tau raug sawv cev los ntawm zaj yog toog pom txog tus Dej Ulai, yog yam uas thaum kawg tau raug sau tseg rau saum Habakkuk ob daim phaj.
“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.
“Nrog rau tej lus faj lem uas lawv twb tau suav hais tias siv rau lub sijhawm ntawm txoj kev los zaum ob, kuj muaj tej lus qhuab qhia uas raug kho tshwj xeeb kom phim lawv lub xeev ntawm kev tsis paub tseeb thiab kev tos ntsoov, thiab txhawb kom lawv ua siab ntev tos hauv txoj kev ntseeg tias yam uas tam sim no tseem tsaus nti rau lawv txoj kev nkag siab yuav raug qhia kom meej nyob rau lub sijhawm tsim nyog.
“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.’
“Nyob hauv cov lus faj lem no muaj xws li lo lus hauv Habakkuk 2:1–4 tias: ‘Kuv yuav sawv saum kuv qhov chaw zov, thiab tsa kuv tus kheej saum lub tsev fuabtais, thiab yuav ntsia ntsoov saib seb Nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug qhuab ntuas. Ces tus Tswv teb kuv, thiab hais tias, Sau lub zeem muag, thiab ua kom meej rau saum tej txiag, kom tus uas nyeem tau nws khiav mus. Rau qhov lub zeem muag tseem yog rau lub sijhawm uas tau teem tseg, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb, cia li tos nws; rau qhov nws yeej yuav los txog, nws yuav tsis ncua. Saib seb, tus uas nws tus ntsuj plig khav theeb nyob hauv nws tsis ncaj ncees: tiamsis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg.’”
“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.
“Txij thaum xyoo 1842 los lawm, txoj kev qhia uas tau muab tseg rau hauv lo lus faj lem no kom ‘sau lub zeem muag, thiab ua kom nws meej rau saum tej daim txiag, xwv kom tus uas nyeem tau nws khiav tau,’ twb tau txhawb Charles Fitch kom npaj ib daim duab qhia txog tej lus faj lem los piav qhia txog tej zeem muag hauv Daniyee thiab Tshwmsim. Kev luam tawm daim duab qhia no raug suav tias yog kev ua tiav ntawm lo lus txib uas tau muab rau Habakkuk. Txawm li ntawd los, thaum ntawd tsis muaj leejtwg pom tias ib qho zoo li yog kev ncua hauv kev ua tiav ntawm lub zeem muag—ib lub sijhawm ncua—kuj raug nthuav tawm hauv tib lo lus faj lem ntawd thiab. Tom qab qhov kev poob siab ntawd, nqe Vajlugkub no thiaj tshwm los muaj qhov tseem ceeb heev tias: ‘Lub zeem muag tseem yog rau lub sijhawm uas twb teem cia lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua, cia li tos nws; rau qhov nws yuav muaj tseeb tiag tiag los, nws yuav tsis ncua…. Tus ncaj ncees yuav ciaj sia los ntawm nws txojkev ntseeg.’ 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.
Ob daim txiag pob zeb ntawm Habakkuk yog raws li yaj saub ob tug tim khawv. Raws li Vajlugkub, yuav tsum coj ob tug tim khawv los ua ke kom tsim kom muaj qhov tseeb.
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.
Tiamsis yog nws tsis kam mloog koj, ces koj yuav tsum coj ib lossis ob tug ntxiv nrog koj mus, kom nyob hauv lub qhov ncauj ntawm ob lossis peb tug timkhawv txhua lo lus thiaj yuav raug tsa ruaj khov. Mathais 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.
Thaum Habakkuk ob lub rooj (cov pioneer charts xyoo 1843 thiab 1850) raug muab los txheej ib daim saum ib daim, nkawd lees paub cov tseeb uas yog “cov hniav nyiaj hniav kub” hauv Miller txoj kev npau suav. Qhov yuam kev ntawm 1843, uas raug sawv cev rau saum thawj lub rooj, thaum muab los txheej nrog lub rooj thib ob, tsim tsa “lub sij hawm ncua” ntawm lub zeem muag. Miller (tus neeg zov xwm piv txwv ntawm zaj keeb kwm ntawd) nug tias nws yuav tsum hais dab tsi thaum lub sij hawm sib cav hauv nws zaj keeb kwm ntawd.
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.
Kuv yuav sawv ntsug saum kuv qhov chaw zov, thiab tsa kuv tus kheej saum lub yees, thiab yuav saib xyuas kom pom tias Nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum Nws qhuab ntuas kuv. Habakkuk 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.
Tus Tswv qhia kom Miller sau qhov yog toog pom tseg, thiab hauv nws txoj kev npau suav nws muab lub thawv me uas khaws qhov yog toog pom ntawd tso rau saum ib lub rooj nyob nruab nrab ntawm nws chav.
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.
Thiab tus Tswv teb kuv hais tias, Sau zaj yog toog ntawd cia, thiab ua kom meej rau saum tej txiag, xwv kom tus uas nyeem tau nws yuav khiav tau. Habakkuk 2:2
The tables then identify the tarrying time and the first disappointment.
Cov ntxhuav ntawd ces qhia txog lub sij hawm ncua, thiab thawj zaug kev poob siab.
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.
Vim yog qhov uas pom ntawd tseem tseg rau lub sijhawm uas tau teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag; txawm yog nws ncua ntev, los cia li tos nws; rau qhov nws yuav los muaj tseeb tiag, nws yuav tsis ncua lawm. Habakkuk 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Tom qab ntawd, ob chav neeg uas raug muab tshwm sim raws li qhov kev txawj ntse nce ntxiv raug sawv cev.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Saib seb, nws tus ntsuj plig uas raug tsa siab tsis ncaj ncees nyob hauv nws; tiam sis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Habakkuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Ob pab pawg neeg pe hawm no yuav raug qhia tawm los ntawm txoj kev sim raws li Daniyees tshooj kaum ob.
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.
Thiab nws hais tias, Koj cia li mus koj txoj kev, Daniel: rau qhov tej lus no twb raug kaw cia thiab muab ntim cia kom txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab raug ua kom dawb huv, thiab raug sim; tiamsis cov neeg phem yuav ua phem mus li; thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. 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.
Cov “neeg muaj tswvyim” hauv Daniyees yog cov nkauj xwb muaj tswvyim hauv Mathais nees nkaum tsib uas tau raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg, thiab cov neeg phem yog cov nkauj xwb ruam uas raug tsa siab hauv kev khav theeb. Thaum kawg ntawm Miller zaj npau suav, cov pob zeb muaj nqis sawv cev rau cov roj hauv zaj lus piv txwv txog kaum tus nkauj xwb, uas yog txoj xov.
“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.
“Vajtswv raug txo hwjchim thaum peb tsis lees txais tej lus uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum txoj kev hu yuav los tias, ‘Saib seb, tus nraug vauv tabtom los; nej tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov hluas nkauj ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puastsuaj lawm.” 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.
Miller cov nyiaj kub nyhiab nyob hauv hnub kawg yuav ci kaj kaum npaug dua qub, thiab ob qho—tus lej kaum thiab qhov kaj—puav leej yog lub cim qhia txog kev sim siab. Hauv hnub kawg, raws li tau sawv cev nyob rau thaum xaus ntawm Miller txoj kev npau suav, qhov kaj ntawm qhov tseeb uas raug sawv cev rau saum Habakkuk cov phiaj txiag ua rau muaj ib zaj lus sim siab, uas hauv zaj lus piv txwv txog kaum tus nkauj xwb yog zaj lus sim siab ntawm Kev Quaj Thaum Ib Tag Hmo. Txoj kev sim siab ntawd yog ib qho rov ua dua ntawm txoj kev sim siab hauv keeb kwm Millerite, rau qhov zaj lus piv txwv txog kaum tus nkauj xwb raug rov ua dua ib yam nkaus nraim raws li txhua lo lus hauv hnub kawg.
“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.
“Kuv feem ntau raug xa mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tus muaj tswvyim, thiab tsib tus ruam. Zaj lus piv txwv no twb tau ua tiav lawm thiab yuav tau ua tiav raws nraim li txhua lo lus, rau qhov nws muaj ib daim ntawv thov tshwj xeeb rau lub sijhawm no, thiab, ib yam li tus timtswv thib peb txoj xov, nws twb tau ua tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 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.
Kev dhau lub sijhawm tos ntawd yuav rov muaj dua raws nraim li qhov tau hais tseg thaum kawg ntawm Miller txoj kev npau suav, thiab ces nws cov pob zeb muaj nqis yuav ci kaj kaum npaug tshaj lub hnub, yog li qhia meej tias cov pob zeb muaj nqis ntawd sawv cev rau qhov kev sim zaum kawg hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb. Kaum yog lub cim ntawm kev sim siab, thiab thaum kawg ntawm kaum hnub Daniel thiab peb tug uas tsim nyog ntawd pom tseeb tias zoo nkauj dua thiab rog dua cov uas tab tom noj zaub mov ntawm Npanpiloo. Cov neeg khav theeb hauv Habakkuk uas nyob los ntawm kev xav tias yus ruaj khov, tsis yog los ntawm txoj kev ntseeg, tau txhim tsa tus cwj pwm ntawm Npanpiloo. Hauv keeb kwm Millerite lawv tau los ua cov ntxhais ntawm Npanpiloo, thiab hauv Habakkuk txoj kev ua vajntxwv kav tebchaws papacy raug siv los txheeb xyuas lawv tus cwj pwm.
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.
Saib, nws tus ntsuj plig uas muab tsa siab ntawd tsis ncaj ncees nyob hauv nws; tiam sis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Tseem muaj thiab, vim nws ua txhaum los ntawm cawv txiv hmab, nws yog ib tug neeg khav theeb, nws tsis nyob twj ywm hauv tsev; nws nthuav nws txoj kev ntshaw dav ib yam li ntuj txiag teb tsaus, thiab zoo li kev tuag, thiab tsis txawj txaus siab; nws sau txhua haiv neeg los rau ntawm nws, thiab sau tej neeg txhua pab los ua ke rau nws. Puas yog tsis yog tias tag nrho cov no yuav tsa ib lo paj lug tawm tsam nws, thiab ib lo lus thuam txob tawm tsam nws, thiab hais tias, Kev txom nyem rau tus uas muab tej uas tsis yog nws li los ntxiv rau nws tus kheej! yuav ntev npaum li cas? thiab rau tus uas thauj nws tus kheej nrog av nplaum tuab! Puas yog tsis yog tias cov uas yuav tom koj yuav sawv tsees tam sid, thiab cov uas yuav tsim txom koj yuav tsim dheev, thiab koj yuav dhau los ua khoom nyiag rau lawv? Vim koj tau txeeb ntau haiv neeg lawm, tag nrho cov seem ntawm cov pejxeem yuav txeeb koj; vim yog neeg cov ntshav, thiab vim yog kev ua phem rau thaj av, rau lub nroog, thiab rau txhua tus uas nyob hauv ntawd. 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.”
Txoj kev sim siab uas los saum cov nkauj xwb hauv Mathais nees nkaum tsib ua kom muaj ib pab neeg pe hawm, uas tau txhim kho tus cwj pwm zoo ib yam li tus vajntxwv qaum teb (lub hwjchim papacy), uas kuj yog lub hwjchim uas “txeeb lim hiam ntau haiv neeg.”
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.
Tus Tswv hais li no tias, Saib seb, ib haiv neeg tab tom tuaj ntawm lub tebchaws qaum teb tuaj, thiab ib haiv neeg loj yuav raug tsa sawv ntawm cov chaw kawg ntawm lub ntiajteb. Lawv yuav tuav rab hneev thiab rab hmuv; lawv lim hiam, thiab tsis muaj txoj kev khuvleej li; lawv lub suab nrov xob quaj yam li hiavtxwv; thiab lawv caij nees, teem raws li ib pab neeg npaj txhij rau kev ua rog tawm tsam koj, Au tus ntxhais Xi-oos. Peb tau hnov xov moo txog qhov ntawd lawm: peb ob txhais tes qaug zog lawm; txoj kev txomnyem tau tuav nkaus peb, thiab kev mob, yam li pojniam uas tab tom yug me nyuam. Tsis txhob tawm mus rau tom teb, thiab tsis txhob taug kev ntawm txoj kev; rau qhov rab ntaj ntawm tus yeeb ncuab thiab kev ntshai nyob puv nkaus txhua sab. Au tus ntxhais ntawm kuv haiv neeg, muab ntaub seev qhwv koj lub duav, thiab dov koj tus kheej rau hauv tshauv; ua kev quaj ntsuag, yam li rau ib tug tub tib leeg, kev nyuaj siab quaj ntsuag iab heev tshaj plaws; rau qhov tus uas tuaj txeeb yuav los saum peb tam sim ntawd. Yelemis 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.
Ob chav ob pab uas Habakkuk hais txog yog cov uas raug suav tias ncaj ncees los ntawm txoj kev ntseeg, thiab cov uas tau noj thiab haus tej lus qhuab qhia ntawm Npanpiloo. Cov uas nyob rau hauv hnub kawg ntawm Miller zaj npau suav, uas raug sawv cev ua nkauj xwb, yuav yog ib txhia txhim tsa tus cwj pwm ntawm Khetos, thiab li ntawd thiaj txais tau lub foob ntawm Vajtswv, los sis lawv txhim tsa tus cwj pwm ntawm txoj kev kav ntawm lub papacy thiab txais tau lub cim ntawm tus tsiaj nyaum.
“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.
“Lub sijhawm twb los txog rau qhov uas qhov kaj tiag yuav ci tawm nruab nrab ntawm txoj kev tsaus ntuj ntawm kev coj ncaj ncees. Txoj xov ntawm tus tim tswv thib peb twb raug xa tawm mus rau lub ntiajteb, ceeb toom rau tibneeg kom txhob txais lub cim ntawm tus tsiaj qus lossis ntawm nws daim duab rau ntawm lawv lub hauv pliaj lossis rau hauv lawv txhais tes. Kev txais lub cim no txhais hais tias los mus tuav tib qhov kev txiav txim siab uas tus tsiaj qus tau ua, thiab txhawb nqa tib yam tswv yim, nyob rau hauv txoj kev tawm tsam ncaj qha rau Vajtswv Txojlus. Hais txog txhua tus uas txais lub cim no, Vajtswv hais tias, ‘Tus ntawd kuj yuav haus dej caw ntawm Vajtswv txoj kev chim, uas raug nchuav tawm yam tsis xyaw rau hauv lub khob ntawm nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob rau ntawm cov tim tswv dawb huv xub ntiag, thiab nyob rau ntawm tus Menyuam Yaj xub ntiag.’” 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.”
Cov nkauj xwb uas haus cawv txiv hmab ntawm Npanpiloo thaum kawg yuav tau haus cawv txiv hmab ntawm Vajtswv txoj kev chim. Hauv Yaxayas, cov neeg qaug cawv ntawm Efa‑i cev tawm lawv txoj kev qaug cawv dig muag los ntawm kev tig txhua yam ntxeev tiaj ntxeev av, thiab txoj kev ua ntawd yuav raug suav tias yog “av nplaum ntawm tus kws puab lauj kaub.”
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.
Kev txhais tias “yam niaj hnub” yog ib lub cim sawv cev rau Khetos, ua rau qhov tseeb txog “yam niaj hnub” tig ntxeev tiaj tus, rau qhov “yam niaj hnub” yog ib lub cim uas yog los ntawm Xatas. Miller qhov kev txheeb “yam niaj hnub” tias yog kev pe dab qhuas ncaj qha raug sawv cev rau saum Habakkuk cov ntxhuav lus. Miller qhov kev tshawb pom txog nqe Vajlugkub hauv Thexalaunika, uas pub rau nws nkag siab tias yog kev pe dab qhuas uas raug “tshem tawm,” kom “tus neeg ntawm kev txhaum” uas zaum hauv Vajtswv lub tuam tsev thiaj raug muab nthuav tawm los, yog qhov tseeb tseem ceeb tshaj plaws uas nyob hauv 2 Thexalaunika, tshooj ob.
“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.
“Kuv nyeem ntxiv mus, thiab kuv nrhiav tsis tau ib qho xwm txheej twg ntxiv uas nws [yam niaj txwm] raug pom, tsuas yog hauv Daniyee xwb. Ces kuv [nrog kev pab ntawm ib phau ntawv concordance] tau coj cov lus uas sawv txuas nrog nws los, ‘rho tawm mus;’ nws yuav rho yam niaj txwm tawm mus; ‘txij lub sijhawm uas yam niaj txwm yuav raug rho tawm mus,’ thiab lwm yam. Kuv nyeem ntxiv mus, thiab xav tias kuv yuav nrhiav tsis tau ib qho kaj rau nqe ntawd; thaum kawg kuv tuaj txog 2 Thexalaunikes 2:7, 8. ‘Rau qhov tsis ncaj ncees txoj kev tsis paub tab twb ua hauj lwm lawm; tsuas yog tus uas tam sim no tab tom thaiv cia yuav tseem thaiv cia mus txog thaum nws raug tshem tawm ntawm txoj kev mus, thiab ces tus neeg phem ntawd yuav raug muab tshwm tawm,’ thiab lwm yam. Thiab thaum kuv tau los txog ntawm nqe ntawd, Au, qhov tseeb tau tshwm los meej thiab muaj hwjchim ci ntsa iab npaum li cas! Nws nyob ntawd! Qhov ntawd yog yam niaj txwm! Zoo, tam sim no, Povlauj txhais li cas los ntawm ‘tus uas tam sim no tab tom thaiv cia,’ lossis txwv? Los ntawm ‘tus neeg ntawm kev txhaum,’ thiab tus ‘phem,’ yog txhais txog Papal kev cai dab qhuas. Zoo, ces dab tsi yog yam uas txwv Papal kev cai dab qhuas tsis pub raug tshwm tawm? Vim li cas, nws yog Paganism; zoo, ces, ‘yam niaj txwm’ yuav tsum txhais tias Paganism.”—William Miller, Second Advent Manual, page 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.
Lub ntsiab lus ntawm “the daily” hauv Thexalaunikes, uas Miller tau tshawb pom, yog qhov tseeb thawj hauv nqe ntawd. Thaum Povlauj qhia txog cov uas tsis hlub qhov tseeb, thiab vim li ntawd yuav tau txais kev dag ntxias uas muaj hwjchim loj, nws yeej tseeb tiag tab tom qhia txog kev ntxub qhov tseeb hauv lub ntsiab dav dav; tiamsis qhov tseeb uas raug hais ncaj qha hauv nqe ntawd yog qhov tseeb tias “the daily” sawv cev rau lub nroog Loos pe hawm dab mlom.
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.
Lub teeb ntawm lub cev yog qhov muag; yog li ntawd, yog koj lub qhov muag ncaj thiab dawb huv, ces tag nrho koj lub cev yuav puv npo lub teeb. Tiamsis yog koj lub qhov muag phem, ces tag nrho koj lub cev yuav puv npo kev tsaus ntuj. Yog li ntawd, yog lub teeb uas nyob hauv koj yog kev tsaus ntuj, mas kev tsaus ntuj ntawd loj npaum li cas! Tsis muaj leejtwg yuav ua haujlwm rau ob tug tswv tau; vim nws yuav ntxub tus no thiab hlub tus tod, los yog nws yuav mloog lus rau tus no thiab saib tsis taus tus tod. Nej tsis tuaj yeem ua haujlwm rau Vajtswv thiab nyiaj txiag. Mathais 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.
Tsuas muaj tsuas yog kev hlub rau qhov tseeb, lossis kev ntxub qhov tseeb xwb. Tsis muaj ib thaj chaw nruab nrab. Txoj kev dag ntxias muaj hwjchim loj uas los rau saum cov nkauj xwb ruam ntawm Mathais nees nkaum tsib yog tsim los saum lawv txoj kev tsis lees txais qhov kaj ntawm Miller cov jewels uas sawv cev rau qhov kev sim siab kawg. Qhov kev sim siab kawg ntawm cov Yixayee thaum ub yog lawv qhov kev sim siab thib kaum, thiab Miller cov jewels ci ntsa iab kaum npaug ntxiv hauv hnub kawg. Lub cim ntawm kev tsis lees txais Miller cov jewels yog “the daily,” uas cov neeg qaug cawv ntawm Ephraim tau tig ntxeev rov qab rau tiam thib peb ntawm Adventism. “The daily” yog ib lub cim Xatas ntawm paganism. Cov neeg qaug cawv tau coj los ib lub jewel cuav, uas lawv nqa los ntawm Protestantism uas tau thim txoj kev ntseeg, uas qhia tias “the daily” yog ib lub cim ntawm Khetos.
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.
Miller txoj kev to taub txog nws tej pob zeb muaj nqis raug txwv los ntawm keeb kwm uas nws raug tsa sawv los nyob hauv. Vim nws ntseeg ruaj nreb tias Kev Los Zaum Ob yog qhov xwm txheej cev Vajtswv lus tom ntej, ces lub qhov txhab tuag taus ntawm lub hwj chim papacy nyob rau xyoo 1798 tsuas yog sawv cev tau rau lub nceeg vaj ntiajteb plaub thiab kawg nkaus hauv Daniyees ob xwb. Miller kuj raug txwv hauv nws txoj kev to taub txog “the daily,” rau qhov nws zaj lus tim khawv yog tias los ntawm kev tshwm sim nws raug coj mus rau ib txoj kev kawm tshwj xeeb, uas nws tau hais tias nws siv nws phau Vajlugkub, Cruden’s Concordance thiab nyeem qee cov ntawv xov xwm. Nws qhov kev txiav txim siab los kawm raws li txoj kev ntawd tsuas yog nkag los rau hauv nws lub siab xwb.
“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.
“Thaum lub kaum ob xyoos uas kuv yog ib tug ntseeg Vajtswv raws li qhov laj thawj xwb, kuv tau nyeem txhua phau keeb kwm uas kuv nrhiav tau; tiam sis nim no kuv hlub phau Vajlugkub, vim nws qhia txog Yexus! Los tseem muaj ib feem loj ntawm Vajlugkub uas tseem tsaus ntuj rau kuv. Xyoo 1818 los yog 19, thaum kuv tab tom sib tham nrog ib tug phooj ywg uas kuv tau mus xyuas, thiab uas tau paub thiab [hnov] kuv hais lus thaum kuv tseem yog ib tug deist, nws nug kuv nyob rau hauv ib yam kev hais uas muaj lub ntsiab tob heev tias, ‘Koj xav li cas txog nqe no, thiab nqe kia?’ nws yog hais txog cov nqe qub uas kuv tau tawm tsam thaum kuv tseem yog ib tug deist. Kuv to taub tias nws txhais li cas, thiab kuv teb tias—Yog koj pub sijhawm rau kuv, kuv yuav qhia koj tias lawv txhais li cas. ‘Koj xav tau sijhawm ntev npaum li cas?’ Kuv teb tias, Kuv tsis paub, los kuv yuav qhia koj, rau qhov kuv tsis ntseeg tias Vajtswv tau muab ib qho kev tshwm sim los uas yuav tsis to taub tau. Ces kuv txiav txim siab kawm kuv phau Vajlugkub, ntseeg tias kuv yuav nrhiav tau yam uas Vaj Ntsuj Plig Dawb Huv txhais. Tab sis thaum kuv nyuam qhuav tau txiav txim siab li no, ib lub tswv yim los txog rau kuv tias—‘Yog tias koj pom ib nqe uas koj tsis to taub, koj yuav ua li cas?’ Ces txoj kev kawm Vajlugkub no los rau hauv kuv lub siab tias:—Kuv yuav muab cov lus hauv tej nqe ntawd los, thiab raws lawv mus thoob plaws hauv Vajlugkub, thiab nrhiav kom paub lawv lub ntsiab li no. Kuv muaj Cruden’s Concordance, uas kuv xav tias yog phau zoo tshaj plaws hauv lub ntiaj teb; yog li ntawd kuv thiaj nqa phau ntawd thiab kuv phau Vajlugkub, zaum ntawm kuv lub rooj sau ntawv, thiab tsis nyeem dab tsi ntxiv li, tsuas yog nyeem ntawv xov xwm me ntsis xwb, rau qhov kuv tau txiav txim siab kom paub tias kuv phau Vajlugkub txhais li cas. 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.
Miller tej tej pob zeb muaj nqis tsis yog tsuas yog raug lees paub los ntawm nws txoj kev kawm xwb, tiam sis kuj yog los ntawm kev tshwm sim ncaj qha ntawm Vajtswv.
“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.
“Vajtswv tau xa Nws tus tim tswv los txav rau hauv lub siab ntawm ib tug neeg ua liaj ua teb uas tsis tau ntseeg phau Vajlugkub, kom coj nws mus tshawb nrhiav tej lus faj lem. Cov tim tswv ntawm Vajtswv tau rov tuaj xyuas tus uas raug xaiv ntawd ntau zaus, kom coj nws lub siab xav thiab qhib tej lus faj lem uas ib txwm tsaus nti rau Vajtswv haiv neeg kom nws to taub. Qhov pib ntawm txoj saw ntawm qhov tseeb tau muab rau nws, thiab nws raug coj mus tshawb nrhiav ib txuas ntxiv mus rau ib txuas, mus txog thaum nws ntsia Vajtswv Txojlus nrog kev xav tsis thoob thiab kev qhuas. Nws pom nyob ntawd ib txoj saw ntawm qhov tseeb uas zoo kawg nkaus. Txojlus ntawd uas nws tau suav tias tsis yog los ntawm kev tshoov siab, tam sim no qhib tawm ua ntej nws lub zeem muag hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajlugkub piav qhia lwm feem, thiab thaum ib nqe lus raug kaw rau nws txoj kev to taub, nws pom nyob rau lwm qhov ntawm Txojlus yam uas piav qhia nws. Nws saib Vajtswv Txojlus dawb huv nrog kev xyiv fab thiab nrog txoj kev hwm tob tshaj plaws thiab kev ntshai tshee.” 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.
Thaum Muam White hais tias “Vajtswv tau xa Nws tus timtswv” los cuag Miller, qhov ntawd qhia tias Gabriel yog tus timtswv uas raug xa mus cuag Miller, vim “Nws tus timtswv” yog ib lo lus uas muab siv rau 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.
“Cov lus ntawm tus tim tswv, ‘Kuv yog Gabriel, tus uas sawv ntawm Vajtswv xub ntiag,’ qhia tias nws tuav ib txoj hauj lwm muaj meej mom siab hauv tej tshav cours saum ntuj ceeb tsheej. Thaum nws tuaj nqa ib zaj lus rau Daniel, nws hais tias, ‘Tsis muaj leej twg nrog kuv tuav rawv hauv tej no, tsuas yog Michael [Khetos] uas yog nej tus Tub Vaj Ntxwv xwb.’ Daniel 10:21. Txog Gabriel, tus Cawm Seej hais hauv Phau Tshwmsim tias, ‘Nws txib thiab qhia nws los ntawm Nws tus tim tswv rau Nws tus tub qhe Yauhas.’ Revelation 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.”
Nkasalis thiab lwm cov tim tswv tau coj Miller “lub siab,” thiab qhib “rau nws txoj kev nkag siab txog tej lus faj lem uas ib txwm tsaus ntuj rau Vajtswv haiv neeg.” Nws tej lus qhia tsis yog tsim los ntawm nws txoj kev kawm xwb, tiam sis kuj yog los ntawm kev tshwm sim los saum ntuj los. Txoj kev uas nws siv los kawm Vajluskub ntawd yeej cia li nkag los rau hauv nws lub siab. Thaum Vajtswv coj qhov tseeb los rau hauv peb lub siab, qhov ntawd yog kev tshwm sim los saum ntuj los, uas txawv ntawm qhov uas mus txog qhov tseeb los ntawm txoj kev faib Vajluskub kom raug. Miller tau ua ob yam tib si, tiam sis kev tshwm sim los saum ntuj los yog ib feem ntawm txoj kev uas Miller tau los nkag siab txog zaj uas hu ua “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.”
Miller yuav tsis tau pom txog qhov hloov mus hloov los ntawm pojniam-txiv neej nyob hauv Daniyees tshooj yim, nqe cuaj txog kaum ob, rau qhov txhua yam uas nws muaj tsuas yog phau Vajlugkub thiab ib phau concordance uas tsis muaj ib yam ntaub ntawv li hais txog tej lus hauv phau Vajlugkub thawj hom lus. Nws yuav tsis tau pom qhov sib txawv ntawm “sur” thiab “rum” uas ob lo lus no puav leej raug txhais ua “rho tawm.” Nws yuav tsis tau pom qhov sib txawv ntawm “miqdash” thiab “qodesh” uas ob lo lus no puav leej raug txhais ua “lub chaw dawb huv.”
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.
Nws yuav tsis tau pom qhov tseeb ntawm lo lus “tamid” uas muaj nyob ib puas plaub zaug hauv Vajlugkub. Qhov tseeb uas nws tsis tau pom (uas kuj yog qhov tseeb uas nws tau pom thiab), yog tias ntawm ib puas plaub zaug uas lo lus Henplais “tamid” raug siv hauv Vajlugkub, tsuas yog hauv phau Daniel xwb uas lo lus Henplais “tamid” raug siv ua ib lub npe. “Tamid” yog lo lus Henplais uas txhais tias “mus li tsis tu ncua”, thiab hauv phau Daniel nws raug txhais ua “qhov niaj hnub.”
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.”
Tsuas yog hauv phau ntawv Daniel xwb thiaj siv lo lus no ua ib lub npe, hos lwm cuaj caum cuaj zaug ces siv nws ua ib lo lus qha kev. Vim li no, thaum cov neeg txhais Vajlugkub King James ntsib qhov uas Daniel siv lo lus no tsib zaug ua ib lub npe, thaum lwm tus sau Vajlugkub sawvdaws siv lo lus no cuaj caum cuaj zaug ua ib lo lus qha kev, lawv thiaj raug yuam los ntawm qhov hnyav ntawm cov pov thawj kom “kho kom raug” Daniel txoj kev siv lo lus no ua ib lub npe. Kom thiaj “kho kom raug” Daniel, lawv tau ntxiv lo lus “kev txi” rau hauv lo lus ntawd, thiab li ntawd thiaj hloov ib lub npe mus ua ib lo lus qha kev. Ces ntxiv thiab, kom thiaj kho cov neeg txhais ntawd kom raug, Ellen White tau raug tshoov siab kom sau tseg tias nws “pom hais txog lo lus ‘Niaj Txhua Hnub,’ tias lo lus ‘sacrifice’ yog neeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tau tshaj tawm txoj kev qw txog lub sij hawm txiav txim.”
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.
Raws li Miller tus kheej zaj lus tim khawv, nws tab tom nrhiav kom to taub “the daily,” uas thaum kawg nws thiaj to taub tau hauv 2 Thessalonians. Tiam sis kuj raws li nws tus kheej zaj lus tim khawv, thaum nws nrhiav kom to taub ib lo lus, nws yuav xav txog txhua qhov chaw uas lo lus ntawd raug siv, thiab lo lus ntawd raug siv cuaj caum cuaj zaug ntxiv hauv phau Vajlugkub. Los kuj, nws zaj lus tim khawv hais txog “the daily” yog tias nws nrhiav tsis pom nyob rau lwm qhov twg li tsuas yog hauv phau Daniyees xwb, thaum nws hais tias, “Kuv nyeem mus ntxiv, thiab nrhiav tsis tau ib qho xwm txheej twg ntxiv uas nws [the daily] raug pom, tsuas yog hauv Daniyees xwb.” Miller raug coj los cuag cov hniav nyiaj hniav kub ntawd tsis yog los ntawm nws txoj kev kawm xwb, tiam sis kuj yog los ntawm txoj kev tshwm sim los saum ntuj uas tau muab rau nws dhau ntawm cov tim tswv txoj hauj lwm qhuab qhia.
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.
Yog li no thiaj ua rau nws txoj kev to taub txog “yam uas niaj hnub,” yog qhov raug, tiamsis tseem txwv. Nws tsis muaj peev xwm pom tias ntawm tsib zaug uas “yam uas niaj hnub” raug hais txog hauv phau ntawv Daniyee, ib zaug hauv peb zaug uas “yam uas niaj hnub” raug “rho tawm mus,” sawv cev rau ib lub ntsiab sib txawv ntawm ob zaug ntxiv. Muaj ib zaug uas “yam uas niaj hnub” raug siv nrog lo lus Henplais ‘rum’ thiab ob zaug ntxiv raug siv nrog lo lus Henplais ‘sur.’ Ob lo lus no raug txhais ua tias rho tawm mus, tiamsis ‘rum’ hauv Daniyee tshooj yim, nqe kaum ib txhais tias tsa kom siab thiab qhuas kom loj, hos hauv tshooj kaum ib, nqe peb caug ib, thiab tshooj kaum ob, nqe kaum ib, lo lus ‘sur’ txhais tias tshem tawm.
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.”
Cov neeg kawm Vajlugkub txojkev ntseeg uas noj thiab haus cov mov noj ntawm Npanpiloo, sib cav hais tias txawm yog koj tshem ib yam tawm mus los yog thaum twg koj tsa ib yam tsa mus, ob leeg puav leej sawv cev rau ib hom kev tshem tawm; yog li ntawd ob lo lus ntawd yuav tsum to taub tias muaj tib lub ntsiab. Lawv hais tias peb zaug uas hais txog “the daily,” uas “raug muab tshem tawm mus,” yeej ib txwm txhais hais tias tshem tawm; thiab hauv qhov uas lawv ua li ntawd, lawv qhia tias Daniyee tsis xyuam xim hauv nws txojkev xaiv lo lus. Lawv tsis hais li ntawd qhib lug, tiam sis raws li qhov xaus uas lawv qhia, lawv tab tom qhia tias Daniyee yuav tsum tau siv lo lus ‘sur’ hauv txhua peb zaug uas muaj qhov ntawd tshwm sim, rau qhov raws li cov neeg kawm vajlugkub txojkev ntseeg, nws yeej xav hais tib yam nkaus txhua zaus uas “the daily” “raug muab tshem tawm mus.”
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.
Lawv ua tib yam nkaus rau cov lus ‘miqdash’ thiab ‘qodesh,’ uas ob lo lus no raug txhais ua “lub chaw dawb huv,” hauv nqe kaum ib txog kaum plaub ntawm tshooj yim. Hauv txhua qhov hais txog “lub chaw dawb huv” hauv plaub nqe ntawd, lawv hais tawv tias txhua qhov ntawd sawv cev rau Vajtswv lub chaw dawb huv. Los ntawm kev xaus raws li ntawd dua, Daniel yeej yuav tsum tau siv tsuas yog ‘qodesh’ nkaus xwb rau tag nrho peb qhov kev hais ntawd, thiab tsis txhob siv ‘miqdash’ hauv nqe kaum ib. Miller yuav tsis tau pom qhov sib txawv ntawm ob lo lus ntawd, tiamsis cov kws xam thawj kev ntseeg niaj hnub no pom, thiab thaum lawv pom lawm, lawv tseem hais tawv tias tsis tsim nyog lees paub ib qho kev sib txawv li. Txawm li ntawd los, Miller, uas tsis tau pom qhov sib txawv ntawm cov lus ntawd, tau los txog rau ib qho kev to taub uas ncaj qha txawv ntawm cov kws xam thawj kev ntseeg niaj hnub no.
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.
Qhov tseeb yog tias Daniyees yog ib tug kws sau ntawv ua tib zoo, tus uas paub lus Henplais thiab raug txiav txim tias ntse dua kaum npaug li tag nrho lwm cov neeg txawj ntse hauv Npanpiloo. Yog leejtwg paub txoj kev siv lus Henplais kom raug, thiab yuav tsum nthuav qhia nws kom yog hauv zaj keeb kwm ntawd, ces yog Daniyees. Yog Daniyees siv cov lus txawv sib txawv, ces yog vim tias lawv raug npaj los qhia cov ntsiab lus txawv sib txawv, uas nws txhob txwm nrhiav kom sawv cev tau. Thaum lees paub Daniyees txoj kev siv txawv tshwj xeeb ntawm cov lus uas raug txhais ua “lub chaw dawb huv” lossis ua “muab tshem tawm,” ces lawv txhawb Miller txoj kev to taub txog “yam niaj hnub,” uas Miller tau pom hauv nqe lus ntawd heev, qhov chaw uas Povlauj qhia tias cov uas ntxub qhov tseeb raug teem tseg kom txais txoj kev dag ntxias muaj hwjchim loj.
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.
Cov neeg uas ntxub qhov tseeb thiab ntseeg txoj kev dag uas tsim kom muaj kev dag ntxias loj heev, kuj raug sawv cev ua cov neeg qaug cawv ntawm Ephraim, uas raug sawv cev ua ob pab. Ib pab yog cov thawj coj txawj kawm, hos lwm pab yog cov tsis txawj kawm uas tsuas yog yuav mloog yam uas cov txawj kawm qhia rau lawv xwb. Lawv yog cov uas zais lawv tus kheej nyob hauv qab tej lus dag, thiab cov uas cog lus tseg nrog kev tuag. Lawv yog cov nkauj xwb ruam hauv Mathais nees nkaum tsib, thiab cov uas lawv tus ntsuj plig raug tsa siab hauv Habakkuk ob. Lawv yog cov uas tsis kam lees txais tej qhov tseeb hauv paus ntawm Miller txoj kev npau suav, uas ci kaum npaug ci dua thaum kawg (sawv cev rau qhov kev sim siab thib kaum thiab kawg rau cov Yixayee niaj hnub no), raws li tau ua qauv tseg los ntawm qhov kev sim siab thib kaum thiab kawg rau cov Yixayee thaum ub.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
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.
Thiab tus Tswv hais rau Mauxes tias, Cov neeg no yuav chim rau kuv mus ntev npaum li cas? thiab yuav ntev npaum li cas ua ntej lawv yuav ntseeg kuv, txawm yog txhua yam cim uas kuv tau ua qhia nyob hauv lawv nruab nrab? Kuv yuav ntaus lawv nrog kab mob kev puastsuaj, thiab txeeb lawv txoj qub txeeg qub teg ntawm lawv mus, thiab kuv yuav tsa kom muaj ib haiv neeg loj dua thiab muaj hwjchim tshaj lawv los ntawm koj. Ces Mauxes hais rau tus Tswv tias, Mas cov neeg Iyi thiaj yuav hnov txog qhov no, (vim koj tau coj cov neeg no tawm hauv lawv nruab nrab los ntawm koj lub hwjchim loj) thiab lawv yuav qhia rau cov neeg nyob hauv thaj av no paub; rau qhov lawv twb hnov lawm tias koj, tus Tswv, nyob hauv cov neeg no nruab nrab, tias koj, tus Tswv, raug pom tim ntsej tim muag, thiab tias koj huab sawv saum lawv, thiab tias koj mus ua lawv ntej, thaum nruab hnub nyob hauv ib tug ncej huab, thiab thaum hmo ntuj nyob hauv ib tug ncej hluav taws. Nim no yog tias koj tua tag nrho cov neeg no ib yam li yog ib tug tibneeg xwb, ces cov tebchaws uas tau hnov lub koob npe nrov ntawm koj yuav hais tias, Vim tus Tswv tsis muaj peevxwm coj cov neeg no mus rau hauv thaj av uas nws tau cog lus tseg rau lawv, yog li ntawd nws thiaj tau tua lawv hauv tebchaws moj sab qhua.
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.
Thiab nimno kuv thov koj, cia kuv tus Tswv lub hwj chim loj kawg nkaus, raws li koj tau hais tseg lawm, hais tias, Tus Tswv ua siab ntev, thiab muaj kev hlub tshua loj heev, zam kev ua txhaum thiab kev ntxeev siab, los nws yeej tsis tso tus muaj txim tseg yam tsis raug txiav txim li, rau txim rau cov yawg koob tej kev ua txhaum rau saum cov me nyuam mus txog rau tiam peb thiab tiam plaub. Kuv thov koj zam txim rau haiv neeg no tej kev ua txhaum raws li koj txoj kev hlub tshua uas loj kawg nkaus, ib yam li koj twb tau zam txim rau haiv neeg no txij ntawm tebchaws Iziv los txog niaj hnub nim no. Thiab Tus Tswv hais tias, Kuv twb zam txim lawm raws li koj lo lus: Tiamsis tseeb tiag li uas kuv muaj sia nyob, tag nrho lub ntiaj teb yuav puv npo nrog Tus Tswv lub hwjchim ci ntsa iab. Vim txhua tus txiv neej ntawd uas tau pom kuv lub hwjchim ci ntsa iab, thiab kuv tej txujci tseemceeb uas kuv tau ua hauv tebchaws Iziv thiab hauv tebchaws moj sab qhua, thiab nim no twb sim kuv kaum zaus no lawm, thiab tsis tau mloog kuv lub suab li; yeej muaj tseeb tias lawv yuav tsis pom lub tebchaws uas kuv tau cog lus rau lawv tej yawg koob, thiab tsis muaj ib tug ntawm cov uas tau ua rau kuv chim pom lub tebchaws ntawd li: Tiamsis kuv tus tub qhe Kalex, vim nws muaj dua ib tug ntsuj plig txawv nrog nws, thiab nws tau raws kuv qab tag siab nrho, kuv yuav coj nws mus rau hauv lub tebchaws uas nws tau mus lawm; thiab nws caj ces yuav tau lub tebchaws ntawd ua qub txeeg qub teg. Tej Num 14:11–24.