The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Mmụba nke ihe ọmụma nke ọhụ nke Osimiri Ulai na-anọchi anya ya bụ nke e mesịrị dee n’elu mbadamba nkume abụọ Habakuk.
“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.
“Nke a kpara akpa n’ime amụma ndị ha lere anya dị ka ndị metụtara oge ọbịbịa nke ugboro abụọ ahụ, bụ ntụziaka e haziri pụrụ iche ka o dabara n’ọnọdụ ha nke ejighị n’aka na nchekasị, ma na-agba ha ume ka ha jiri ndidi chere n’okwukwe na ihe nke dị ugbu a ọchịchịrị n’uche ha ga-eme ka o doo anya n’oge ya kwesịrị ekwesị.”
“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.’
“N’etiti amụma ndị a bụ nke Habakkuk 2:1–4: ‘Aga m eguzo n’elu ebe nche m, kwụkwaa onwe m n’elu ụlọ elu nche ahụ, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onyenwe anyị wee zaa m, sị, Dee ọhụ ahụ, mee ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge e kpebiri; ma n’ọgwụgwụ, ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’eziokwu, ọ gaghịkwa egbu oge. Lee, mkpụrụ obi ya nke e weliri elu adịghị akwụ ọtọ n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya.’”
“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.
“Dị ka ọ dịla na mbido afọ 1842, nduzi e nyere n’amụma a ka e ‘dee ọhụụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ,’ akpalila Charles Fitch ịkwadebe chaatị amụma iji kọwaa ọhụụ Daniel na Mkpughe. E weere mbipụta chaatị a dịka mmezu nke iwu ahụ e nyere Habakkuk. Otú ọ dị, n’oge ahụ, ọ dịghị onye hụrụ na e gosipụtara n’otu amụma ahụ ihe yiri igbu oge n’ime mmezu nke ọhụụ ahụ—oge ichere. Mgbe ndakpọ olileanya ahụ gasịrị, Akwụkwọ Nsọ a pụtara dịka nke dị oke mkpa: ‘N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụ ezie na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge…. Onye ezi omume ga-adị ndụ site n’okwukwe ya.’ 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.
Mbàlà abụọ nke Habakọk bụ amụma banyere ndị àmà abụọ. N’ime Akwụkwọ Nsọ, a ga-achịkọta ndị àmà abụọ iji mee ka eziokwu guzosie ike.
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.
Ma ọ bụrụ na ọ gaghị anụ gị, werekwa otu ma ọ bụ mmadụ abụọ ọzọ soro gị, ka e wee mee ka okwu nile guzosie ike n’ọnụ ndị àmà abụọ ma ọ bụ atọ. Matiu 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.
Mgbe a tụkwasịrị tebụl abụọ nke Habakuk (chaatị ndị pionia nke 1843 na 1850) n’elu ibe ha, ha na-akwado eziokwu ndị ahụ bụ “nkume dị oké ọnụ ahịa” nke nrọ Miller. Njehie nke 1843, dịka e sere ya n’elu tebụl mbụ, mgbe a tụkwasịrị ya n’elu tebụl nke abụọ, na-eguzobe “oge ichere” nke ọhụụ ahụ. Miller (onye nche ihe atụ nke akụkọ ihe mere eme ahụ) jụrụ ihe ọ ga-ekwu n’oge arụmụka nke akụkọ ihe mere eme ya.
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.
Aga m anọ n’elu nche m, m ga-eguzokwa onwe m n’elu ụlọ elu ahụ, m ga-echerekwa ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a ga-adọ m aka ná ntị. 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.
Onyenwe anyị nyere Miller iwu ka o dee ọhụhụ ahụ, ma n’ime nrọ ya, o tinyere igbe nke nwere ọhụhụ ahụ n’elu tebụl dị n’etiti ime ụlọ ya.
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.
Onyenwe anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya gbaa ọsọ. Habakkuk 2:2.
The tables then identify the tarrying time and the first disappointment.
N’ihi ya, tebụl ndị ahụ na-akọwapụta oge nchere ahụ na ndakpọ olileanya mbụ.
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.
N’ihi na ọhụ a ka bụrịrị maka oge e họpụtara; ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na o yie ka ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge. Habakkuk 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Mgbe ahụ, e gosiri klas abụọ ahụ nke a na-eme ka ha pụta ìhè dabere n’ịbawanye nke ihe ọmụma.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lee, mkpụrụ-obi ya nke e buliri elu adịghị ezi-okwu n’ime ya; ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
A ga-egosipụta òtù ndị na-efe ofufe abụọ ahụ site n’usoro ọnwụnwa nke Daniel isi nke iri na abụọ.
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.
O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ha ka ha bụrụ ndị ọcha, nwalee kwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. 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.
“Ndị nwere amamihe” nke Daniel bụ ụmụ agbọghọ amamihe nke Matiu iri abụọ na ise, ndị e ji okwukwe gụọ n’ime ezi omume, ndị ajọ omume ahụkwa bụ ụmụ agbọghọ nzuzu ndị e buliri elu n’nganga. N’isi njedebe nke nrọ Miller, nkume dị oké ọnụ ahịa ahụ na-anọchi anya mmanụ dị n’ilu nke ụmụ agbọghọ iri ahụ, nke bụ ozi ahụ.
“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.
“A na-ewetara Chineke ihere mgbe anyị na-anabataghị ozi ndị ọ na-ezigara anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụnye n’ime mkpụrụ obi anyị ka e wee ziga ya ruo n’aka ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anataghị mmanụ nsọ ahụ, ndị na-echekwabeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ amaghị ihe ahụ si mee, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha agbakwasịkwa n’ọkpụkpụ.” 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.
Ọla Miller n’ụbọchị ikpeazụ ga-enwu ugboro iri karịa, ma ọnụọgụgụ iri bụ ihe nnọchianya nke ule, otu ahụ kwa ka ìhè bụ. N’ụbọchị ikpeazụ, dị ka e gosiri ya n’ọgwụgwụ nrọ Miller, ìhè nke eziokwu e sere n’elu tebụl Habakkuk na-emepụta ozi nke ule, nke n’ilu banyere ụmụagbọghọ na-amaghị nwoke iri ahụ bụ ozi ule nke Mkpu Etiti Abalị. Usoro ule ahụ bụ mmegharị nke usoro ule nke akụkọ ihe mere eme ndị Millerite, n’ihi na a na-emegharị ilu banyere ụmụagbọghọ na-amaghị nwoke iri ahụ ruo n’akwụkwọ ozi nke ikpeazụ n’ụbọchị ikpeazụ.
“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.
“A na-ezokarị m ilu ahụ banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị maara ihe, ma ise bụ ndị nzuzu. E mezuola ilu a, a ga-emekwa ya ruo n’otu mkpụrụedemede ikpeazụ, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dị ka ozi mmụọ ozi nke atọ, e mezuola ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo ọgwụgwụ nke oge.” 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.
A ga-emegharị ahụmahụ nke oge ichere ahụ otu a kpọmkwem n’ọgwụgwụ nrọ Miller, ma ihe ịchọ mma ya ga-enwu mgbe ahụ okpukpu iri karịa anyanwụ, si otú a na-egosi na ihe ịchọ mma ahụ nọchiri anya ule ikpeazụ n’ilu ụmụ agbọghọ iri ahụ. Iri bụ akara nke ule, ma ná ngwụsị ụbọchị iri Daniel na ụmụ nwoke atọ ahụ a ma ama mara mma n’anya karịa, ma baa ụba n’ahụ karịa ndị na-eri nri Babịlọn. Ndị mpako nọ n’akwụkwọ Habakuk, ndị biara ndụ site n’echiche nke onwe ha, ọ bụghị site n’okwukwe, zụlitere agwa nke Babịlọn. N’akụkọ ihe mere eme ndị Millerite, ha ghọrọ ụmụ ada Babịlọn, ma n’akwụkwọ Habakuk a na-eji ọchịchị ndị popu amata agwa ha.
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.
Lee, mkpụrụobi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Ee kwa, n’ihi na o ji mmanya emehie, ọ bụ nwoke mpako, ọ dịghị anọ n’ụlọ, onye na-agbatị ọchịchọ ya dịka alaeze ndị nwụrụ anwụ, ọ dịkwa ka ọnwụ, a pụghịkwa imeju ya afọ, kama ọ na-achịkọtakwasị onwe ya mba niile, na-akpakọtakwasịkwa onwe ya ndị mmadụ niile: Ọ̀ bụghị ndị a niile ga-ebulite ilu megide ya, na okwu ịkwa emo megide ya, sị, Ahụhụ ga-adịrị onye na-amụba ihe na-abụghị nke ya! ruo ole mgbe? na onye na-ebutekwasị onwe ya ụrọ buru ibu! Ọ̀ bụghị na ndị ga-ata gị ga-ebili na mberede, na ndị ga-enye gị nsogbu ga-eteta, ị ga-abụkwa ihe a ga-apụnara ha? N’ihi na i punarala ọtụtụ mba, ndị fọdụrụ n’etiti ndị mmadụ niile ga-apụnarakwa gị; n’ihi ọbara mmadụ, na n’ihi ime ihe ike e mere ala ahụ, obodo ahụ, na ndị niile bi n’ime ya. 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.”
Usoro ọnwụnwa a bịara n’elu ụmụ agbọghọ na-amaghị nwoke nke Matiu iri abụọ na ise na-amịpụta otu ụdị ndị na-efe ofufe, ndị mepụtara agwa nke eze nke ugwu (ọchịchị popu), onye bụkwa ike ahụ nke “kwaturu ọtụtụ mba.”
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.
Otú a ka Onye-nwe-anyị kwuru, Lee, otu ndị mmadụ na-abịa site n’ala ugwu, a ga-emekwa ka nnukwu mba bilie site n’akụkụ nile nke ụwa. Ha ga-ejide ụta na ube; ha bụ ndị obi ọjọọ, ha enweghịkwa ebere; olu ha na-ebigbọ dị ka oke osimiri; ha na-agbakwa ịnyịnya, edoziri n’usoro dị ka ndị ikom maka agha imegide gị, O ada Zayọn. Anyị anụwo akụkọ banyere ya: aka anyị adaala mbà: ahụhụ ejidela anyị, na ihe mgbu, dịka nke nwanyị na-amụ nwa. Unu apụla n’ọhịa, unu ejegharịkwala n’ụzọ; n’ihi na mma agha nke onye iro na ụjọ dị n’akụkụ nile. O ada nke ndị m, were akwa ákwà mkpe kpuchie onwe gị, tụgharịa onwe gị n’ntụ; mee iru újú, dịka maka naanị otu nwa nwoke, ịkwa ákwá kacha ilu: n’ihi na onye mbibi ahụ ga-abịa na mberede megide anyị. Jeremaya 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.
Ụdị mmadụ abụọ nke Habakkuk kwuru banyere ha bụ ndị a na-agụ n’iru n’ihi okwukwe, na ndị ahụ riri ma ṅụọ ozizi Babilọn. Ndị ahụ nọ n’ụbọchị ikpeazụ nke nrọ Miller nke e sere dịka ụmụ agbọghọ na-amaghị nwoke, ma ọ bụ na ha na-etolite agwa Kraịst, wee si otú a nata akara nke Chineke, ma ọ bụ na ha na-etolite agwa nke papacy, wee nata akara nke anụ ọhịa ahụ.
“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.
“Oge eruola ka ezi ìhè ahụ nwuo n’etiti ọchịchịrị nke omume ọma dara. E zipụwo ozi nke mmụọ ozi nke atọ n’ụwa, na-adọ ụmụ mmadụ aka ná ntị megide ịnara akara nke anụ ọhịa ahụ ma ọ bụ nke onyinyo ya n’egedege ihu ha ma ọ bụ n’aka ha. Ịnata akara a pụtara ịbịa n’otu mkpebi ahụ anụ ọhịa ahụ mere, na ịkwado otu echiche ndị ahụ, n’ịsọpụrụ megide okwu Chineke ozugbo. Banyere ndị niile na-anata akara a, Chineke na-ekwu, ‘Onye ahụ kwa ga-aṅụ mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma ya; a ga-ata ya ahụhụ n’ọkụ na brimstone n’ihu ndị mmụọ ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ.’” 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.”
Ndị na-amaghị nwoke ndị na-aṅụ mmanya Babilọn ga-emesịa ṅụọ mmanya nke iwe Chineke. N’akwụkwọ Aịsaịa, ndị mmanya nke Ifrem na-egosipụta ịṅụbiga mmanya ókè ha nke kpuru ìsì site n’ịtụgharị ihe n’azụ n’ihu, a ga-ewerekwa omume ahụ dịka “ụrọ onye ọkpụ ite.”
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.
Ịkọwa “nke kwa ụbọchị” dịka akara nke Kraịst na-atụgharị eziokwu nke “nke kwa ụbọchị” n’isi ala, n’ihi na “nke kwa ụbọchị” bụ akara satanik. Nkọwa Miller nyere banyere “nke kwa ụbọchị” dịka ikpere arụsị ka a na-anọchi anya ya kpọmkwem n’elu tebụl Habakuk. Nchọpụta Miller banyere akụkụ Akwụkwọ Nsọ ahụ n’ime Ndị Tesalonaịka, nke mere ka o ghọta na ọ bụ ikpere arụsị ka e “wepụrụ,” ka e wee kpughee “nwoke mmehie” ahụ nke nọ ọdụ n’ụlọ nsọ Chineke, bụ eziokwu bụ isi nke dị na 2 Ndị Tesalonaịka, isi nke abụọ.
“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.
“Agụrụ m n’ihu, ma enweghị m ike ịhụ ihe atụ ọzọ e ji ya [nke kwa ụbọchị] mee, ma e wezụga n’akwụkwọ Daniel. Mgbe ahụ [site n’enyemaka nke concordance] anara m okwu ndị ahụ nke guzo n’njikọ ya, ‘wepụ;’ ọ ga-ewepụ nke kwa ụbọchị; ‘site n’oge a ga-ewepụ nke kwa ụbọchị,’ wdg. Agụrụ m n’ihu, ma chee na agaghị m ahụ ìhè ọ bụla n’ihe odide ahụ; n’ikpeazụ, abịara m n’ebe 2 Ndị Tesalonaịka 2:7, 8 nọ. ‘N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ; naanị onye ahụ nke na-egbochi ugbu a ga-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụkwa ka a ga-ekpughe onye ajọ omume ahụ,’ wdg. Ma mgbe m rutere n’ihe odide ahụ, O, lee otú eziokwu ahụ siri doo anya ma bụrụkwa nke ebube! Nke a ka ọ dị! Nke ahụ bụ nke kwa ụbọchị! Ọfọn, ugbu a, gịnị ka Pọl pụtara site n’okwu a, ‘onye ahụ nke na-egbochi ugbu a,’ ma ọ bụ na-egbochi? Site n’okwu a, ‘nwoke mmehie,’ na ‘onye ajọ omume,’ a na-ekwu Papacy. Ọfọn, gịnịzi bụ ihe ahụ nke na-egbochi ka e kpughee Papacy? Gịnị mere, ọ bụ Okpukpe ndị ọgọ mmụọ; ọfọn, mgbe ahụ, ‘nke kwa ụbọchị’ aghaghị ịpụta Okpukpe ndị ọgọ mmụọ.’—William Miller, Second Advent Manual, peeji nke 66.” Advent Review and Sabbath Herald, Jenụwarị 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.
Ihe “ihe a na-eme kwa ụbọchị” pụtara na Ndị Tesalonaịka, nke Miller chọpụtara, bụ eziokwu bụ isi nke akụkụ Akwụkwọ Nsọ ahụ. Mgbe Pọl na-akọwa ndị na-adịghị ahụ eziokwu n’anya, ndị ga-anatakwa aghụghọ siri ike n’ihi nke ahụ, n’ezie ọ na-akọwa ịkpọasị eziokwu n’ozuzu ya, ma eziokwu ahụ e zoro aka na ya kpọmkwem n’akụkụ ahụ bụ eziokwu ahụ na “ihe a na-eme kwa ụbọchị” na-anọchi anya Rome nke ndị ọgọ mmụọ.
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.
Ìhè nke ahụ́ bụ anya: ya mere, ọ bụrụ na anya gị dị ọcha, ahụ́ gị nile ga-ejupụta n’ìhè. Ma ọ bụrụ na anya gị dị njọ, ahụ́ gị nile ga-ejupụta n’ọchịchịrị. Ya mere, ọ bụrụ na ìhè ahụ dị n’ime gị bụrụ ọchịchịrị, lee ka ọchịchịrị ahụ si dị ukwuu! Ọ dịghị onye pụrụ ijere ndị nwe abụọ ozi: n’ihi na ọ ga-akpọ otu asị, hụkwa nke ọzọ n’anya; ma ọ bụghị ya, ọ ga-arapara n’otu, leliekwa nke ọzọ anya. Unu apụghị ijere Chineke na mamọn ozi. Matiu 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.
Ọ dị naanị ịhụ eziokwu n’anya, ma ọ bụ ịkpọ eziokwu asị. E nweghị ala etiti. Nduhie siri ike nke na-abịakwasị ụmụ agbọghọ amaghị ihe nke Matiu iri abụọ na ise dabeere n’ịjụ ha jụrụ ìhè nke ọla Miller ndị na-anọchi anya ule ikpeazụ. Ule ikpeazụ nke Izrel oge ochie bụ ule ha nke iri, ma ọla Miller na-enwu ugboro iri karịa n’ụbọchị ikpeazụ. Ihe nnọchianya nke ịjụ ọla Miller bụ “ihe a na-eme kwa ụbọchị,” nke ndị mmanya nke Ifrem tụgharịrị isi n’ala n’ọgbọ nke atọ nke Adventizim. “Ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya Setan nke ikpere arụsị. Ndị mmanya ahụ webatara ọla adịgboroja, nke ha si na Protestantizim nupụ isi wetara, nke na-akọwa “ihe a na-eme kwa ụbọchị” dịka ihe nnọchianya nke Kraịst.
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.
Nghọta Miller banyere ọla ya ndị dị oké ọnụ ahịa ka akụkọ ihe mere eme e si zụlite ya mepere ya ókè. Ebe o jidesiri n’aka ike na Ọbịbịa nke Abụọ bụ ihe omume amụma na-esote, ọnya ọnwụ nke ọchịchị popu n’afọ 1798 apụghị ịbụ ihe ọ bụla ọzọ ma e wezụga alaeze nke anọ na nke ikpeazụ nke ụwa n’ime Daniel isi nke abụọ. Nghọta Miller banyere “ihe a na-eme kwa ụbọchị” nwekwara oke ya, n’ihi na àmà ya bụ na site n’okwughe e duru ya gaa n’ụzọ ọmụmụ pụrụ iche, nke n’ime ya o kwuru na o jiri Bible ya, Cruden’s Concordance, ma gụọ ụfọdụ akwụkwọ akụkọ. Mkpebi ya ịmụ ihe n’ụzọ ahụ bịara n’uche ya nanị.
“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.
“N’ime afọ iri na abụọ ahụ m bụ onye kweere na Chineke dị ma jụ mkpughe, agụwo m akụkọ ihe mere eme niile m pụrụ ịchọta; ma ugbu a, ahụrụ m Bible n’anya. Ọ kụziri banyere Jisọs! Ma n’agbanyeghị nke ahụ, e nwere ezigbo akụkụ buru ibu nke Bible nke ka bụ ọchịchịrị n’ebe m nọ. N’afọ 1818 ma ọ bụ 19, mgbe mụ na otu enyi m na-akparịta ụka, onye m gara ileta, onye kwa maara ma [nụ] ka m si ekwu okwu mgbe m bụ onye kweere na Chineke dị ma jụ mkpughe, ọ jụrụ m, n’ụzọ nwere nnukwu ihe ọ na-egosi, sị, ‘Gịnị ka i chere banyere amaokwu a, na nke ahụ?’ na-ezo aka n’amaokwu ochie ndị ahụ m na-ajụ mgbe m bụ onye kweere na Chineke dị ma jụ mkpughe. Aghọtara m ihe ọ na-achọ ime, ma zaa—Ọ bụrụ na ị ga-enye m oge, aga m agwa gị ihe ha pụtara. ‘Olee ogologo oge ka ị chọrọ?’ Amaghị m, ma aga m agwa gị, ka m zara, n’ihi na enweghị m ike ikwere na Chineke enyewo mkpughe nke a na-apụghị ịghọta. Mgbe ahụ ekpebiri m ịmụ Bible m, na-ekwere na m pụrụ ịchọpụta ihe Mmụọ Nsọ pụtara. Ma ozugbo m mere mkpebi a, echiche a bịakwutere m—‘Ka e were ya na ị hụ otu akụkụ Akwụkwọ Nsọ nke ị na-apụghị ịghọta, gịnị ka ị ga-eme?’ Mgbe ahụ, usoro a nke ịmụ Bible bịara n’uche m:—Aga m ewere okwu ndị dị n’akụkụ ndị dị otu a, soro ha gafee Bible dum, ma si otú a chọpụta ihe ha pụtara. Enwere m Concordance nke Cruden, nke m chere na ọ bụ nke kacha mma n’ụwa; ya mere ewere m ya na Bible m, nọdụ ala n’oche ọrụ m, ma agụghị ihe ọzọ, ma e wezụga ntakịrị akwụkwọ akụkọ, n’ihi na ekpebisiri m ike ịmata ihe Bible m pụtara. 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.
A hụghị nanị site n’usoro ọmụmụ ya ka e ji amata nkume ọnụ ahịa Miller, kama sitekwa na mkpughe kpọmkwem sitere n’aka Chineke.
“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.
“Chineke zitere mmụọ ozi Ya ka o metụta obi otu onye ọrụ ugbo nke na-ekweghị na Baịbụl, ka o duru ya ịchọ amụma ndị ahụ. Ndị mmụọ ozi nke Chineke bịakwutere onye ahụ a họpụtara ugboro ugboro, iji duzie uche ya ma meghee nghọta ya n’amụma ndị nọworo bụrụ ọchịchịrị nye ndị Chineke. E nyere ya mmalite nke agbụ eziokwu ahụ, a durukwa ya ka ọ na-achọ njikọ na-esote njikọ, ruo mgbe o jiri ịtụnanya na mmasị dị ukwuu lee Okwu Chineke anya. O hụrụ ebe ahụ agbụ eziokwu zuru okè. Okwu ahụ nke ọ lere anya dị ka nke na-esighị n’ike mmụọ nsọ pụta mepere ugbu a n’ihu ọhụụ ya n’ịma mma na n’ebube ya. O hụrụ na otu akụkụ nke Akwụkwọ Nsọ na-akọwa akụkụ ọzọ, ma mgbe otu amaokwu mechiri emechi nye nghọta ya, ọ hụrụ n’akụkụ ọzọ nke Okwu ahụ ihe nke kọwara ya. O ji ọṅụ na nsọpụrụ kasịnụ na egwu dị nsọ were lee Okwu Chineke ahụ dị nsọ anya.” 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.
Mgbe Sister White kwuru na “Chineke zitere mmụọ ozi Ya” n’ebe Miller nọ, nke a na-egosi na Gebriel bụ mmụọ ozi ahụ e zigara Miller, n’ihi na “mmụọ ozi Ya” bụ okwu e kenyere Gebriel.
“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.
“Okwu nke mmụọ ozi ahụ, ‘Abụ m Gebriel, onye na-eguzo n’ihu Chineke,’ na-egosi na ọ na-ejide ọnọdụ nke nsọpụrụ dị elu n’ụlọ ikpe nke eluigwe. Mgbe o jiri ozi bịakwute Daniel, ọ sịrị, ‘Ọ dịghị onye ọ bụla na-esonyere m n’ihe ndị a, ma e wezụga Maikel [Kraịst] Onye-isi gị.’ Daniel 10:21. Banyere Gebriel, Onye Nzọpụta ahụ na-ekwu n’Akwụkwọ Mkpughe, na-asị na ‘O zitere ya ma mee ka e mara ya site n’aka mmụọ ozi Ya nye ohu Ya Jọn.’ Mkpughe 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.”
Gebriel na ndị mmụọ ozi ndị ọzọ duziri “uche Miller ma” meghee “ya nye nghọta ya amụma ndị ahụ nke bụbu ihe gbara ọchịchịrị nye ndị nke Chineke.” Ọ bụghị nanị site n’ụzọ ọmụmụ ya ka e si mepụta ozi ya, kama kwa site na mkpughe nke Chukwu. Ụzọ ahụ kpọmkwem o jiri mụọ Akwụkwọ Nsọ batara nnọọ n’uche ya. Mgbe Chineke na-eweta eziokwu n’uche anyị, ọ bụ mkpughe nke Chukwu, n’adịghị ka iru n’eziokwu site n’usoro ikewa Akwụkwọ Nsọ nke ọma. Miller mere ha abụọ, ma mkpughe nke Chukwu bụ akụkụ nke otú Miller si ruo n’ịghọta isiokwu nke “ihe a na-eme kwa ụbọchị.”
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 agaghị ama ngbagharị nke okike dị na Daniel isi nke asatọ, amaokwu nke itoolu ruo iri na abụọ, n’ihi na naanị ihe o nwere bụ Bible na concordance nke na-enweghị ozi ọbụla gbasara asụsụ Baịbụl. Ọ gaghị ahụ ọdịiche dị n’etiti ‘sur’ na ‘rum’, nke a sụgharịrị ha abụọ dịka “wepụ.” Ọ gaghị ahụkwa ọdịiche dị n’etiti ‘miqdash’ na ‘qodesh’, nke a sụgharịrị ha abụọ dịka “ebe nsọ.”
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.
Ọ gaghị ahụ eziokwu nke okwu ahụ bụ “tamid” nke a hụrụ ugboro otu narị na anọ n’ime Baịbụl. Eziokwu ahụ ọ na-apụghị ịhụ—nke bụkwa eziokwu ahụ ọ hụrụ—bụ na n’ime ugboro otu narị na anọ e ji okwu Hibru ahụ bụ “tamid” mee ihe n’ime Baịbụl, ọ bụ naanị n’akwụkwọ Daniel ka e ji okwu Hibru ahụ bụ “tamid” dịka aha. “Tamid” bụ okwu Hibru nke pụtara “na-aga n’ihu,” a na-atụgharịkwa ya dịka “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel.
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.”
Ọ bụ naanị n’akwụkwọ Daniel ka e ji okwu ahụ dịka aha, ma ugboro iri itoolu na itoolu ndị ọzọ, e ji ya dịka adverb. N’ihi nke a, mgbe ndị ntụgharị asụsụ Bible King James hụrụ na Daniel ji okwu ahụ ugboro ise dịka aha, ebe ndị odeakwụkwọ ndị ọzọ nke Bible jiri ya ugboro iri itoolu na itoolu dịka adverb, ibu nke ihe àmà manyere ha “imezi” ụzọ Daniel si jiri okwu ahụ dịka aha. Iji “mezie” Daniel, ha gbakwụnyere okwu ahụ bụ “àjà” n’okwu ahụ, ma si otu a gbanwee aha bụrụ adverb. Mgbe ahụ, iji mezie ndị ntụgharị asụsụ ahụ, e nyere Ellen White mmụọ nsọ idekọ na ọ “hụrụ, gbasara ‘Daily,’ na e tinyere okwu ahụ bụ ‘sacrifice’ site n’amamihe mmadụ, nakwa na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ; na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị kpọsara ozi awa ikpe ahụ.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, dịka àmà nke ya si dị, nọ na-achọ ịghọta “ihe a na-eme kwa ụbọchị,” nke o mechara ghọta na 2 Ndị Tesalonaịka. Ma kwa, dịka àmà nke ya si dị, mgbe ọ na-achọ ịghọta otu okwu, ọ na-atụle ebe ọbụla e ji okwu ahụ mee ihe, ma e jiri okwu ahụ mee ihe ugboro iri itoolu na itoolu ndị ọzọ n’ime Akwụkwọ Nsọ. Ma àmà ya banyere “ihe a na-eme kwa ụbọchị” bụ na ọ hụghị ya ebe ọ bụla ma e wezụga n’akwụkwọ Daniel, mgbe o kwuru, “Agụrụ m gaa n’ihu, ma enweghị m ike ịhụ ọnọdụ ọzọ ọbụla e hụrụ ya [ihe a na-eme kwa ụbọchị], ma e wezụga na Daniel.” E duuru Miller gaa n’akụkụ akụ ndị ahụ dị oké ọnụ ahịa ọ bụghị naanị site n’ụzọ ọmụmụ ya, kama kwa site na mkpughe nke Chineke nke e nyere ya site n’ozi ndị mmụọ ozi.
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.
Nke a bụ ihe kpatara na nghọta ya banyere “nke kwa ụbọchị” ji bụrụ eziokwu, ma bụrụkwa nke nwere oke. Ọ pụghị ịmata na n’ime ugboro ise e kpọrọ “nke kwa ụbọchị” aha n’akwụkwọ Daniel, otu n’ime ugboro atọ e kwuru na e “wepụrụ” “nke kwa ụbọchị,” na-anọchi anya ihe ọ pụtara dị iche na ugboro abụọ ndị ọzọ. Otu ugboro e jiri okwu Hibru ‘rum’ mee “nke kwa ụbọchị,” ma n’ugboro abụọ ndị ọzọ e jiri okwu Hibru ‘sur’ mee ya. A na-asụgharị okwu abụọ ahụ dị ka iwepụ, ma ‘rum’ n’akwụkwọ Daniel isi nke asatọ, amaokwu nke iri na otu pụtara ibuli elu na inye otuto, ma n’isi nke iri na otu, amaokwu nke iri atọ na otu, na isi nke iri na abụọ, amaokwu nke iri na otu, okwu ‘sur’ pụtara iwepu.
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.”
Ndị ọkà mmụta okpukpe ndị na-eri ma na-aṅụ nri Babilọn na-arụ ụka na ma i wepụ ihe ma ọ bụ mgbe ọ bụla i buliri ihe elu, ha abụọ na-anọchi anya ụdị iwepụ; ya mere, a ghaghị ịghọta okwu abụọ ahụ dịka ndị nwere otu ihe ha pụtara. Ha na-arụ ụka na ugboro atọ ahụ e kwuru “nkwa ụbọchị,” na “a napụrụ ya,” na-apụta mgbe niile iwepụ; ma n’ime ime nke a, ha na-akọwa na Daniel elezighị anya nke ọma n’ịhọrọ okwu ya. Ha anaghị ekwu nke ahụ n’ihu ọha n’ụzọ doro anya, ma site n’ihe a pụrụ ịghọta n’okwu ha, ha na-akụzi na Daniel kwesịịrị iji okwu ‘sur’ mee ihe n’oge mpụta ya atọ niile, n’ihi na, dịka ndị ọkà mmụta okpukpe ahụ si kwuo, o doro anya na ihe ọ bu n’obi bụ otu ihe ahụ oge ọ bụla “nkwa ụbọchị” ahụ “a napụrụ ya.”
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.
Ha na-eme otu ihe ahụ n’ihe gbasara okwu ndị a, ‘miqdash’ na ‘qodesh,’ nke a sụgharịrị ha abụọ dịka “ebe nsọ,” n’amaokwu nke iri na otu ruo nke iri na anọ n’isi nke asatọ. N’ihe ọ bụla e zoro aka na “ebe nsọ” n’ime amaokwu anọ ahụ, ha na-ekwusi ike na ha niile na-anọchi anya ebe nsọ nke Chineke. Site n’ntụnye ọzọ, Daniel kwesiri iji naanị ‘qodesh’ n’ime ntụaka atọ ahụ niile, ma ghara iji ‘miqdash’ n’amaokwu nke iri na otu. Miller agaraghị amata ọdịiche dị n’etiti okwu ndị ahụ, ma ndị ọkà mmụta okpukpe nke oge a na-amata ya, ma mgbe ha na-amata ya, ha na-ekwusi ike na e kwesịghị ikweta na ọdịiche ọ bụla dị. Ma Miller, onye na-amaghị ọdịiche dị n’etiti okwu ndị ahụ, rutere n’ọghọta nke megidere nke ndị ọkà mmụta okpukpe nke oge a.
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.
Eziokwu bụ na Daniel bụ onye odee nlezianya, onye maara asụsụ Hibru, a kpebikwara na ọ nwere ọgụgụ isi okpukpu iri karịa ndị amamihe ndị ọzọ niile nke Babilọn. Ọ bụrụ na onye ọbụla maara ojiji ziri ezi nke asụsụ Hibru, na otú e kwesịrị isi kpọọ ya n’ụzọ ziri ezi n’akụkọ ihe mere eme ahụ pụrụ iche, ọ bụ Daniel. Ọ bụrụ na Daniel jiri okwu dị iche iche rụọ ọrụ, ọ bụ n’ihi na e zubere ha ibuga nkọwa dị iche iche, ndị ọ kpachaara anya chọọ igosipụta. Mgbe a nabatara ojiji pụrụ iche Daniel ji okwu ndị a na-asụgharị dịka “ebe nsọ” ma ọ bụ dịka “wepụ,” ha na-akwado nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” nke Miller matara n’ime otu akụkụ Akwụkwọ Nsọ ahụ ebe Pọl na-akọwa na ndị kpọrọ eziokwu asị ka e debere ka ha nata aghụghọ siri ike.
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.
Ndị ahụ kpọrọ eziokwu asị ma kwekwaa ụgha nke na-amịpụta aghụghọ siri ike, ka a na-anọchikwa anya ha dịka ndị na-aṅụbiga mmanya ókè nke Ifrem, ndị a na-anọchikwa anya ha n’otu abụọ. Otu òtù bụ ndị ndu mụtara ihe, nke ọzọkwa bụ ndị na-amụtaghị ihe, ndị ga-anụ naanị ihe ndị mụtara ihe na-ezi ha. Ha bụ ndị na-ezo onwe ha n’okpuru ụgha, na ndị na-agba ndụ na ọnwụ ndụmọdụ. Ha bụ ndị-amaghị-amụ amụ nke Matiu iri abụọ na ise, na ndị ahụ mkpụrụ obi ha na-ebuli elu na Habakuk abụọ. Ha bụ ndị na-ajụ eziokwu ndị ntọala nke nrọ Miller, nke na-enwu ugboro iri karịa n’ọgwụgwụ (na-anọchi anya ule nke iri na nke ikpeazụ nye Izrel nke oge a), dịka e si mee ka o doo anya n’ule nke iri na nke ikpeazụ nye Izrel oge ochie.
We will continue this study in the next article.
Anyi ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.
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.
Jehova wee sị Mozis, Ruo ole mgbe ndị a ga-akpasu m iwe? Ruokwa ole mgbe ha ga-ajụ ikwere m, n’agbanyeghị ihe ịrịba ama niile nke m gosiri n’etiti ha? Aga m eti ha ihe-ọrịa na-efe efe, napụkwa ha ihe nketa ha, mee kwa ka mba nke ga-esi n’aka gị pụta bụrụ nke ka ukwuu ma dị ike karịa ha. Mozis wee sị Jehova, Mgbe ahụ, ndị Ijipt ga-anụ ya, n’ihi na i jiri ike gị wepụta ndị a n’etiti ha; ha ga-akọkwara ya ndị bi n’ala a; n’ihi na ha anụwo na gị, Jehova, nọ n’etiti ndị a, na a na-ahụ gị, Jehova, ihu na ihu, na igwe ojii gị na-eguzo n’elu ha, na i na-aga n’ihu ha, n’ehihie n’ime ogidi igwe ojii, nakwa n’abalị n’ime ogidi ọkụ. Ugbu a, ọ bụrụ na ị ga-egbu ndị a niile dịka otu nwoke, mgbe ahụ mba niile nụrụ akụkọ aha gị ga-ekwu, sị, N’ihi na Jehova enweghị ike iduba ndị a n’ala ahụ nke Ọ ṅụrụ ha iyi banyere ya, ya mere O gburu ha n’ọzara.
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.
Ma ugbu a, ana m arịọ gị, ka ike nke Onyenwe m dị ukwuu, dịka i kwuru, na-asị, Onyenwe anyị dị ogologo ntachi-obi, bụrụkwa onye ebere dị ukwuu, na-agbaghara ajọ omume na njehie, ma ọ gaghị ekpochapụ onye ikpe mara n’ụzọ ọbụla, na-eleta ajọ omume nke ndị nna n’ahụ ụmụ ruo n’ọgbọ nke atọ na nke anọ. Biko, ana m arịọ gị, gbaghara ajọ omume nke ndị a dịka ịdị ukwuu nke ebere gị si dị, dịka i si gbaghara ndị a site n’Ijipt ruo ọbụna ugbu a. Onyenwe anyị wee sị, Agbagharawo m dịka okwu gị si dị: Ma n’ezie, dịka m dị ndụ, ụwa niile ga-ejupụta n’ebube nke Onyenwe anyị. N’ihi na ndị ikom ahụ niile ndị hụrụ ebube m na ọrụ ebube m nile, ndị m mere n’Ijipt na n’ọzara, ma anwawo m ugbu a ugboro iri ndị a, ha egeghịkwa olu m ntị; n’ezie, ha agaghị ahụ ala ahụ nke m ṅụrụ ndị nna ha iyi banyere ya, ọ dịghịkwa onye ọ bụla n’ime ndị kpasuru m iwe ga-ahụ ya: Ma ohu m Keleb, n’ihi na o nwere mmụọ ọzọ n’ime ya, ma soro m nke ọma n’uju, ya ka m ga-ebubata n’ala ahụ ọ gara; mkpụrụ ya ga-enwetakwa ya dịka ihe nketa. Ọnụ Ọgụgụ 14:11–24.