The Book of Daniel - Number One-Hundred and Forty-Eight

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

Ulai River-ne vaataṭiṭa giin nilluñ maaju munta Habakkuk-nii lebori puŋe paniniŋ daa gassu-ko oori.

“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.

“Ha baprofeta ba ne ba a be a lebana le boporofeta jo ba neng ba bo tsaya e le jo bo dirang mo nakong ya go tla ga bobedi, go ne go na le taelo e e neng e rulagantswe ka mo go kgethegileng go tshwanela seemo sa bone sa go tlhoka bonnete le sa tebelo e e gagametseng, e bile e ba kgothatsa gore ba eme ka bopelotelele mo tumelong gore se se neng se le lefifi mo tlhaloganyong ya bone jaanong se tla dirwa se bonale sentle ka nako e e tshwanetseng.”

“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.’

“Di nav van pêşbîniyan de ya Hevbeqûq 2:1–4 bû: ‘Ez ê li ser cihê çavdêriya xwe rawestim, û xwe li ser bircê bicîh bikim, û ê bihêlim çav li ser vê yekê ku Ew çi ji min re dibêje, û dema ku ez hatim serzênîşkirin ez ê çi bersiv bidim. Û Xudan bersiva min da û got, Rûyadîtinê binivîse, û wê li ser lewheyan bi eşkereyî nivîs bike, da ku yê wê dixwîne bi bez bireve. Ji ber ku rûyadîtin hîn ji bo demek diyarkirî ye, lê di dawiyê de wê biaxive, û derew nake; her çend dereng bimîne, li benda wê bimîne; ji ber ku bêguman wê were, wê dereng nemîne. Va ye, canê wî yê ku bilind bûye di nav wî de rast nîne: lê yê rastkar bi baweriya xwe dê bijî.’”

“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.

“1842ನೇ ವರ್ಷದಲ್ಲಿಯೇ, ಈ ಪ್ರವಾದನೆಯಲ್ಲಿ ‘ದರ್ಶನವನ್ನು ಬರೆಯು, ಅದನ್ನು ಫಲಕಗಳ ಮೇಲೆ ಸ್ಪಷ್ಟವಾಗಿ ಮಾಡು, ಓದುವವನು ಓಡಲು ಸಾಧ್ಯವಾಗುವಂತೆ’ ಎಂದು ನೀಡಲ್ಪಟ್ಟ ನಿರ್ದೇಶನವು, ದಾನಿಯೇಲನೂ ಪ್ರಕಟಣೆಯೂ ಹೊಂದಿರುವ ದರ್ಶನಗಳನ್ನು ವಿವರಿಸಲು ಒಂದು ಪ್ರವಾದನಾತ್ಮಕ ಚಾರ್ಟ್‌ನ್ನು ಸಿದ್ಧಪಡಿಸುವಂತೆ ಚಾರ್ಲ್ಸ್ ಫಿಚ್ ಅವರಿಗೆ ಸೂಚಿಸಿತು. ಈ ಚಾರ್ಟ್‌ನ ಪ್ರಕಟಣೆಯನ್ನು ಹಬಕ್ಕೂಕನಿಗೆ ನೀಡಲ್ಪಟ್ಟ ಆಜ್ಞೆಯ ನೆರವೇರಿಕೆಯಾಗಿಯೇ ಪರಿಗಣಿಸಲಾಯಿತು. ಆದರೆ, ಅದೇ ಪ್ರವಾದನೆಯಲ್ಲಿ ದರ್ಶನದ ನೆರವೇರಿಕೆಯಲ್ಲಿ ಒಂದು ತೋರುವ ವಿಳಂಬ—ಅಂದರೆ ತಡವಾಗುವ ಕಾಲ—ಪ್ರಸ್ತುತವಾಗಿದೆಯೆಂಬುದನ್ನು ಆಗ ಯಾರೂ ಗಮನಿಸಲಿಲ್ಲ. ನಿರಾಶೆಯ ನಂತರ, ಈ ವಚನವು ಅತ್ಯಂತ ಮಹತ್ವಪೂರ್ಣವಾಗಿ ತೋರಿತು: ‘ದರ್ಶನವು ಇನ್ನೂ ನಿಗದಿತ ಸಮಯಕ್ಕಾಗಿಯೇ ಇದೆ; ಆದರೆ ಅಂತ್ಯದಲ್ಲಿ ಅದು ಮಾತಾಡುವುದು, ಸುಳ್ಳು ಹೇಳದು; ಅದು ತಡವಾದರೂ, ಅದಕ್ಕಾಗಿ ಕಾಯು; ಯಾಕಂದರೆ ಅದು ನಿಶ್ಚಯವಾಗಿ ಬರುವುದು, ತಡವಾಗದು…. ನೀತಿವಂತನು ತನ್ನ ನಂಬಿಕೆಯಿಂದ ಜೀವಿಸುವನು.’ 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.

Meza mbili za Habakuki, kwa maana ya kinabii, ni mashahidi wawili. Kulingana na Maandiko, mashahidi wawili hupaswa kuletwa pamoja ili kuithibitisha kweli.

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.

Lakini ikiwa hatakusikia, basi chukua pamoja nawe mmoja au wawili zaidi, ili katika kinywa cha mashahidi wawili au watatu kila neno lithibitishwe. Mathayo 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.

Habakuki meza mbili (chati za waanzilishi za 1843 na 1850) zinapowekwa juu ya nyingine, zinathibitisha kweli zile zilizokuwa “vito” vya ndoto ya Miller. Kosa la 1843, lililowakilishwa juu ya meza ya kwanza, linapowekwa juu ya meza ya pili, linaithibitisha “wakati wa kukawia” wa maono. Miller (mlinzi wa mfano wa historia hiyo) aliuliza ni nini alichopaswa kusema wakati wa mabishano ya historia yake.

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.

Ndzi ta yima eswivonelweni swa mina, ndzi tiseta ehenhla ka xihondzo, naswona ndzi ta rindza leswaku ndzi vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 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.

Omukama yalagira Miller okuwandiika okwolesebwa, era mu kirooto kye n’ateeka esanduuko eyalimu okwolesebwa ku mmeeza wakati mu kisenge kye.

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.

Atëherë Zoti m’u përgjigj dhe tha: Shkruaje vegimin dhe bëje të qartë mbi pllaka, që ai që e lexon të mund të vrapojë. Habakuku 2:2.

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

Ameza hizo basi zinatambua wakati wa kukawia na kuvunjika moyo kwa kwanza.

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.

Ityerero ni iy’igihe cyagenwe, ariko ku mperuka kizavuga, kandi ntikizabeshya; naho cyatinda, ugitegereze, kuko rwose kizaza, ntikizatinda. Habakuki 2:3.

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

کەواتە ئەو دوو پۆلەیەی کە لەسەر بنەمای زیادبوونی زانیاری دەردەکەون، نیشان دراون.

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

देख, उसका मन जो फूल उठा है, उसमें सीधाई नहीं है; परन्तु धर्मी जन अपनी आस्था से जीवित रहेगा। हबक्कूक 2:4॥

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Mibiri ya vasambeli yikamonikisibwa ku nzila ya muteto wa kumeka wa Daniele kapu ya ikumi na ibili.

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.

Եւ ասաց. «Գնա՛ քո ճանապարհով, Դանիէլ, որովհետեւ այս խօսքերը փակուած եւ կնքուած են մինչեւ վախճանի ժամանակը։ Շատեր պիտի մաքրուեն, պիտի սպիտականան եւ պիտի փորձուեն, բայց ամբարիշտները պիտի ամբարշտանան, եւ ամբարիշտներից ոչ ոք պիտի չհասկանայ, մինչդեռ իմաստունները պիտի հասկանան»։ Դանիէլ 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.

Daniel wa “ba-maanlu” ni ba-virgini ba-maani ba Mataayo abili na bataano, beera baahesibwe olw’okukkiriza; era ababi ni bo ba-virgini abatasobola, abaagulumizibwa n’amalala. Ku nkomerero y’ekirooto kya Miller, amayinja ag’omuwendo gakiikirira amafuta mu lugero olw’abavirigini ekkumi, era ago ge gwali obubaka.

“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.

“Vaŋe matsə̂l ya ŋwə̀n nkə́ mɔ́ɔ̀ kù ghə̀l tsɔ̀ŋ m̀bvùm mà á tsɨ́ə́ yì. Nyáŋá, sə̀ bə́ yə̀ kám màsímà màsàà mà á nə́ wùr nɨ̀n nsíyì yì, ǹdzùm nɨ̀n bə̀ nə́ tsɔ̀ŋ bə̀ bə̌ kə̀ ghə̀l ndzìn. Là ákàl tsɔ̀ŋ, ‘Nɨ́ŋə̀n, Nyòŋ mbə̀nə̀ á wù; lòòm nə́ mù kùm bə̀nə̀,’ bə̀ bə́ kàm màsímà màsàà màsíì, bə̀ bə́ kùm ndzìà mà Kristò nɨ̀n mìnə̀ŋ mìà bə̀, bə́ nə́ tàà, á mə̀ŋ bə̀ mbàrì màsàŋ, nɨ́ bə̀ kà bə́ lə́tsə̀ kùm Ntàà bə̀. Bə̀ kà bə́ nə́, nɨ̀n bə̀ mbènə̀, ŋgə̀m ya kù kám màsímà màsíì mà, àyɔ̀ŋ á bə̀ tsə̀sə̀ŋ.” 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.

Ku masiku ya ku nsuka, mabwe ya ntalu ya Miller yakwelela kutanuka myanda kumi, kabidi muenu kumi ni cimanyikilo ca kulengeshiwa, nga fintu no mulubu. Mu masiku ya ku nsuka, ayo yasobelelwa mu mpela ya ciloto ca Miller, ulubu wa cine usobelelwa pa mpapulo sha Habakkuk uleta imbila ya kulengeshiwa, iyo mu cilangililo ca ba namwali ikumi e imbila ya kulengeshiwa ya Mukuwa wa Pakatikati ka Bushiku. Iyo njira ya kulengeshiwa ni kubwekeshapo kwa njira ya kulengeshiwa iya mu mpito ya ba Millerite, pantu icilangililo ca ba namwali ikumi cibwekeshwa no kukonkanya kwa kalata ne kalata mu masiku ya ku nsuka.

“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.

“Ez gelek caran tê amade kirin bo mesela deh keçikan, pênc ji wan aqil bûn û pênc jî bêaqil. Ev mesel hatiye û dê bi temamî, heta her tîpê xwe, were pêkanîn, çimkî ji bo vê demê sepandinek taybet heye; û wek peyama ferişteya sêyemîn, hatiye pêkanîn û dê heta dawiya demê rastiya heyî bidome.” 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.

Miller’ın rüyasının sonunda gecikme vaktiyle ilgili tecrübe harfi harfine yeniden tekerrür edecek ve o zaman onun mücevherleri güneşten on kat daha parlak ışıldayacaktı; böylece bu mücevherlerin on bakirenin meselindeki son imtihanı temsil ettiği belirlenmiş olur. On, bir imtihanın sembolüdür; ve on günün sonunda Daniel ile üç değerli kişi, Babil’in yiyeceğini yiyenlerden görünüşte daha güzel ve daha besili idiler. Habakkuk’ta imanla değil, küstahça güvenle yaşayan mağrurlar, Babil’in karakterini geliştirdiler. Millerci tarihte onlar Babil’in kızları oldular ve Habakkuk’ta onların karakterini tanımlamak için papalık kullanılmaktadır.

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.

Lola, moyo wakwe we wakwisamyeka kuzya wutambulukide mu nguwe to; lelo mululami ukekala ku lusyomo lwakwe. Ee, kabili, nkaambo ulalufya kuli waini, muntu wa matete, taikala ku ng’anda; ulakomekesya mwoyo wakwe nga ni ku mbo, kabili uli nga mfwa, so tali kwinguta; lelo ulawunganizya kuli nguwe amasi oonse, no kuzikomanizya kuli nguwe bantu boonse. Sena abo boonse tabakamutoleli cikozyanyo aci, aciila ca kumuseka, no kwamba kuti, Maye kuli oyo uyongezya cintu cataacisi! kuzikila lili? kabili kuli oyo uizizya mwini aciibumbwa cipati! Sena tabakanyamuki mangu abo bakakuluma, no kuponena abo bakakukatazya, awebo ukaba cintu ca kupambula kuli mbabo? Nkaambo walapambula amasi manji, masyantila oonse a bantu akakupambula; nkaambo ka bulowa bwa bantu, na nkaambo ka bukali bwa nyika, bwa munzi, na bwa boonse abakikala muli ngwo. 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.”

ریا تاقیکردنەوەکەی هاتووە سەر باکرەکانی مەتی بیست و پێنج، چینێک لە پەرستەر دروست دەکات کە خوی و کەسایەتی پاشای باکوور (پاپایەتی)یان پەرەپێداوە، ئەو هێزەیەش کە هەروەها «گەلەک نەتەوەی تاڵان کرد».

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.

בִּכְדֵן אֲמַר יְיָ, הָא עַמָּא אָתֵי מֵאַרְעָא דְּצָפוֹן, וְעַם סַגִּיא יִתְעוֹרַר מִיַּרְכְתֵי אַרְעָא. יֶאֱחֲזוּ בְּקַשְׁתָּא וּבְרוֹמְחָא; אַכְזָרִין אִינוּן וְלֵית בְּהוֹן רַחֲמִין; קָלְהוֹן כְּיַמָּא הָמֵי; וְעַל סוּסְוָתָא רָכְבִין, עֲרִיכִין כְּגֻבְרִין לִקְרָב עֲלָיִךְ, בַּת צִיּוֹן. שְׁמַעְנָא שְׁמַעֲהּ: אִתְרַפִּיּוּ יְדַיָּא דִילָנָא; אֲחַדַתְנָא עָקָה, וְכֵיבִין כְּאִתְּתָא דְּיָלְדָא. לָא תֵיפְקוּן לְחַקְלָא, וְלָא תְהַלְּכוּן בְּאָרְחָא; אֲרֵי חַרְבָּא דִּבְעֵל דְּבָבָא וּדְחִילְתָּא מִסְּבִיב. בַּת עַמִּי, אִזְדַּיְּנִי בְּשַׂקָּא, וְאִתְפַּלְּשִׁי בְּקִטְמָא; עֲבִידִי לָךְ אֶבְלָא כְּעַל בְּרָא יְחִידָאָה, מִסְפְּדָא מָרִירָא טַב; אֲרֵי בְּפִתְאֹם יֵיתֵי עֲלַנָא בַּזּוֹזָא. יִרְמְיָה 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.

Liklase mbili za Habakuki ni wale wanaohesabiwa haki kwa imani, na wale waliokula na kunywa mafundisho ya Babeli. Wale walio katika siku za mwisho za ndoto ya Miller ambao wamewakilishwa kama mabikira, ama huukuza tabia ya Kristo, na hivyo kuipokea muhuri wa Mungu, au huukuza tabia ya upapa na kuipokea chapa ya mnyama.

“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.

“Ubushishu bwageze kugira ngo umucyo nyakuri urabagirane hagati y’umwijima w’ukwangirika kw’imico. Ubutumwa bw’umumarayika wa gatatu bwamaze koherezwa ku isi, buburira abantu kutakira ikimenyetso cy’inyamaswa cyangwa icy’igishushanyo cyayo mu ruhanga rwabo cyangwa mu biganza byabo. Kwakira iki kimenyetso bisobanura gufata umwanzuro nk’uwo inyamaswa yafashe, no gushyigikira ibitekerezo bimwe na byo, mu kurwanya byeruye Ijambo ry’Imana. Ku byerekeye abakira bose iki kimenyetso, Imana iravuga iti: ‘Na we azanywa ku nzoga z’uburakari bw’Imana, zisutswe zitavanzwemo mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku mu maso y’abamarayika bera no mu maso y’Umwana w’Intama.’” 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.”

Baamalemi abo banywa iwayini lya Babulooni, ku nkomerero balinywa iwayini ery’obusungu bwa Katonda. Mu Isaaya, abatamiivu ba Efulayimu balaga obutamiivu bwabwe obw’obuzibe nga bakyuusa ebintu ne babifuula eby’omutwe wansi; era ekikolwa ekyo kigwanira okutwalibwa nga “ebbumba ly’omubumbi.”

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.

“the daily”를 그리스도의 상징으로 동일시하는 것은 “the daily”의 진리를 완전히 뒤집어엎는 것이니, 이는 “the daily”가 사탄적 상징이기 때문이다. “the daily”를 이교주의로 본 밀러의 동일시는 하박국의 판들 위에 직접적으로 표상되어 있다. 하나님의 성전에 앉아 있는 “죄의 사람”이 드러나기 위하여 제거된 것이 이교주의였음을 그로 하여금 이해하게 해 준 데살로니가후서의 그 구절에 대한 밀러의 발견은, 데살로니가후서 제2장에 위치한 핵심적 진리이다.

“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.

“Min xwendina xwe dewam kir, û min tu rewşek din nedît ku ew [rojane] tê de hate dîtin, pêvekî tenê di Daniel de bû. Piştre ez [bi alîkariya konkordansê] ew peyvên ku bi wê re girêdayî bûn standim, ‘rakirin;’ ew ê rojane rake; ‘ji dema ku rojane were rakirin,’ û hwd. Min xwendina xwe dewam kir, û min difikirî ku ez ê li ser wê nivîsê tu ronahiyek nebînim; di dawiyê de ez gihîştim 2 Thessalonians 2:7, 8. ‘Ji ber ku sirra bêqanûnî jixwe di kar de ye; tenê yê ku niha asteng dike, dê asteng bike, heta ku ew ji rê were rakirin, û hingê ew xerab dê were eşkere kirin,’ û hwd. Û gava ku ez gihîştim wê nivîsê, ax, çiqas rastî bi zelalî û bi şanazî xuya bû! Ew li wir e! Ew rojane ye! Baş e, niha, Paulus bi ‘yê ku niha asteng dike,’ ango rê digire, çi dibêje? Bi ‘mirovê gunehê,’ û ‘xerab,’ Papetî tê mebest kirin. Baş e, wêga, ew çi ye ku Papetiyê asteng dike ku were eşkere kirin? Çima, ew Paganîzm e; baş e, hingê, ‘rojane’ divê wateya Paganîzmê bide.’—William Miller, Second Advent Manual, rûpel 66.” Advent Review and Sabbath Herald, 6ê Çileya 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.

Tesalonikewos me “daimi” ku nkyerɛase a Miller hui no, ne fã no mu nokware titiriw no. Bere a Paulo da wɔn a wɔnnɔ nokware no adi, na enti wɔbɛgye nnaadaa dennen no, ɛda adi pefee sɛ ɔrekyerɛ nokware ho tan wɔ ne nyinaa mu, nanso nokware a wɔde tẽẽ kyerɛ wɔ fã no mu ne sɛ “daimi” no gyina hɔ ma Roma abosonsomfo.

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.

Uumurwa gw’umubiri ni ijisho; nuko rero, ijisho ryawe niriba rizima, umubiri wawe wose uzuzura umucyo. Ariko niba ijisho ryawe ari ribi, umubiri wawe wose uzuzura umwijima. Nuko rero, niba umucyo uri muri wowe ari umwijima, uwo mwijima ni mwinshi ute! Nta muntu ushobora gukorera ba shebuja babiri; kuko azanga umwe, akunde undi; cyangwa se azagundira kuri umwe, asuzugure undi. Ntimushobora gukorera Imana na mamona. Matayo 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.

Kuli na upendo wa kweli peke yake, au chuki dhidi ya kweli. Hakuna nafasi ya katikati. Upotovu mkuu unaowajia wanawali wapumbavu wa Mathayo ishirini na tano unategemea kuukataa kwao nuru ya vito vya Miller vinavyowakilisha jaribio la mwisho. Jaribio la mwisho la Israeli wa kale lilikuwa jaribio lao la kumi, na vito vya Miller hung’aa mara kumi zaidi katika siku za mwisho. Alama ya kukataliwa kwa vito vya Miller ni “the daily,” ambayo walevi wa Efraimu waliigeuza juu chini katika kizazi cha tatu cha Uadventista. “The daily” ni alama ya kishetani ya upagani. Walevi walileta kito bandia, ambacho walikileta kutoka kwa Uprotestanti ulioasi na ambacho hutambulisha “the daily” kuwa alama ya Kristo.

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.

تێگەیشتنی میلەر لە گەوهەرەکانی خۆی سنووردار بوو بەو مێژوویەی تێیدا پەروەردە کرا و بەرزکرایەوە. بەوە دڵنیا بوو کە هاتنی دووەمی مەسیح نزیکترین ڕووداوی پێشبینی‌کراوە، برینی کوشندەی پاپایەتی لە ساڵی 1798 تەنها دەتوانی وەک شانشینی چوارەم و کۆتایی زەویانەی دانیال دوو نیشان بدرێت. میلەر هەروەها لە تێگەیشتنی خۆی بۆ «ڕۆژانە»دا سنووردار بوو، چونکە شایەتحاڵیی ئەو ئەوەیە کە بە ڕێگای وەحی بەرەو شێوازێکی تایبەت لە خوێندنەوە ڕێنمایی کرا، کە تێیدا وتی کتێبی پیرۆزی خۆی، Concordanceی Cruden، و هەندێک ڕۆژنامەی خوێندووەتەوە. بڕیاری ئەو بۆ ئەوەی بەو شێوازە بخوێنێتەوە، تەنها هەر هاتبووە ناو مێشکییەوە.

“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.

“Deist a nfa bɔdu du mmienu no mu no, mekenkan abakɔsɛm nyinaa a metumi hunuui; nanso afei na mepɛɛ Bible no, efisɛ na ɛkyerɛkyerɛ fa Yesu ho! Nanso na Bible no mu nneɛma bebree da so yɛ sum ma me. Afe 1818 anaa 19 mu no, bere a na merekasa ne adamfo bi a mekɔsraa no, na ɔno nso nim me na [ɔtee] me kasa bere a na meyɛ deist no, obisabisaa me, wɔ ɔkwan bi so a na n’ase kyerɛ pii, sɛ, ‘Wudwene saa asɛm yi ne akyiri no ho dɛn?’ na ɔrekyerɛ tete nkyerɛwee no a mesɔre tiaa no bere a na meyɛ deist no. Metee nea ɔrepɛ akyerɛ, na mibuae sɛ—Sɛ wobɛma me bere a, mɛka akyerɛ wo nea ɛkyerɛ. ‘Bere tenten ahe na wohwehwɛ?’ Minnim, nanso mɛka akyerɛ wo, na mibuae saa, efisɛ na mintumi nnye nni sɛ Onyankopɔn de adiyisɛm ama a wontumi nte ase. Ɛno akyi no, misii gyinae sɛ mesua me Bible no, na migye di sɛ metumi ahu nea Honhom Kronkron no kyerɛ. Nanso bere a meyɛɛ saa gyinae no ara pɛ, adwene yi baa me so—‘Sɛ wohu nkyekyem bi a wontumi nte ase a, dɛn na wobɛyɛ?’ Afei ɔkwan yi a wɔfa so sua Bible no baa m’adwene mu:—Mede saa nkyekyem no mu nsɛmfua no bɛfa, na madi wɔn akyi wɔ Bible no mu nyinaa, na saa kwan no so mahu wɔn ase. Na mewɔ Cruden’s Concordance, a misusuw sɛ ɛno ne nea eye sen biara wɔ wiase; enti mede ɛno ne me Bible no, na mekɔtenaa m’adwumapon so, na mankenkan biribiara bio, gye nsɛmma nhoma kakraa bi, efisɛ na masi m’adwene pi sɛ mehu nea me Bible no kyerɛ. 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.

ئینجیه‌کانی میلەر تەنها بە شێوازی خوێندنەوەی ئەو نەناسراون، بەڵکو هەروەها بە ئاشکراکردنی ڕاستەوخۆ لەلایەن خوداوە ناسێنراون.

“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.

“Nkulunkulu wathumela ingelosi yaKhe ukuba ithinte inhliziyo yomlimi owayengakholwanga iBhayibheli, ukuze imholele ekuphenyeni iziprofetho. Izingelosi zikaNkulunkulu zazimvakashela ngokuphindaphindiwe lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivulele ukuqonda kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu. Isiqalo sochungechunge lweqiniso sanikezwa yena, futhi waholelwa ukuba afune isixhumanisi emva kwesinye, kwaze kwaba yilapho ebheka iZwi likaNkulunkulu ngokumangala nangokulithanda okukhulu. Wabona khona uchungechunge oluphelele lweqiniso. Lelo Zwi ayelithathe njengelingaphefumulelwe manje lavuleka phambi kombono wakhe ngobuhle balo nangenkazimulo yalo. Wabona ukuthi enye ingxenye yoMbhalo ichaza enye, futhi lapho enye indima yayivaliwe ekuqondeni kwakhe, wathola kwenye ingxenye yeZwi lokho okwayichaza. Walibheka iZwi elingcwele likaNkulunkulu ngenjabulo nangokuhlonipha okujulileyo kanye nokwesaba okungcwele.” 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.

Mwebakazi White bwe agamba nti “Katonda yatuma malayika We” eri Miller, kiba kitegeeza nti Gabulyeri ye malayika eyatumibwa eri Miller, kubanga “malayika We” kigambo ekiteekebwa ku Gabulyeri.

“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.

“மலாக்கின் வார்த்தைகள், ‘நான் தேவனுடைய சந்நிதியில் நிற்கிற கபிரியேல்,’ என்று, அவன் பரலோக அரங்குகளில் மிகுந்த கௌரவமிக்க நிலையை வகிக்கிறான் என்பதை வெளிப்படுத்துகின்றன. தானியேலிடத்தில் ஒரு செய்தியுடன் வந்தபோது, அவன், ‘இந்த காரியங்களில் என்னோடே நிலைத்து நிற்பவர் உங்கள் அதிபதியான மிகாவேல் [கிறிஸ்து] அல்லாமல் ஒருவரும் இல்லை’ என்றான்.” தானியேல் 10:21. “கபிரியேலைப் பற்றி இரட்சகர் வெளிப்படுத்தின விசேஷத்தில், ‘தம்முடைய தூதனைக் அனுப்பி அதைத் தம்முடைய ஊழியக்காரனாகிய யோவானுக்கு அறிவித்தார்’ என்று கூறுகிறார்.” வெளிப்படுத்தின விசேஷம் 1:1. The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Gabriel na malaika wengine waliiongoza “nia ya” Miller na “kuifungua” “kwa ufahamu wake unabii ambao siku zote ulikuwa giza kwa watu wa Mungu.” Ujumbe wake haukuendelezwa tu kwa njia ya mbinu yake ya kujifunza, bali pia kwa ufunuo wa Kimungu. Mbinu yenyewe aliyoitumia kulijifunza Biblia ilimjia akilini mwake. Mungu anapoleta kweli katika nia yetu, huo ni ufunuo wa Kimungu, kinyume na kufikia kweli kwa mchakato wa kuigawa Biblia kwa usahihi. Miller alifanya yote mawili, lakini ufunuo wa Kimungu ulikuwa sehemu ya jinsi Miller alivyokuja kuelewa fundisho la “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 ning o‘zi faqat Muqaddas Kitob va bibliyadagi tillarga oid har qanday ma’lumotdan mahrum bo‘lgan konkordansiyaga ega bo‘lgani sababli, Doniyor kitobining sakkizinchi bobi to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan qismidagi jinsning almashinishini payqagan bo‘lmas edi. U ikkalasi ham “olib tashlamoq” deb tarjima qilingan “sur” bilan “rum” o‘rtasidagi farqni ko‘rmagan bo‘lur edi. Shuningdek, ikkalasi ham “muqaddas joy” deb tarjima qilingan “miqdash” bilan “qodesh” o‘rtasidagi farqni ham ko‘rmagan bo‘lur edi.

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.

Kang hanga monene ko “tamid” yina kele na Biblia mbala nkama mosi na zole na yiya ve. Kieleka yina yandi zolaka mona ve (yina mpi kele kieleka yina yandi monaka), kele nde na kati ya mbala nkama mosi na zole na yiya yina ndinga ya Kiebreo “tamid” me sadilama na Biblia, kaka na buku ya Daniele nde ndinga ya Kiebreo “tamid” me sadilama bonso zina. “Tamid” kele ndinga ya Kiebreo yina zola tuba “ya ntangu yonso,” mpe na buku ya Daniele me balulama nde “ya konso kilumbu.”

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.”

Ngambo ya Daniel ndimo mwi buku mopiwilo izwi eli lyatela ngwimika nge zina, ne miku makumi citika na pfumbwa limo gyonse gimbi lyatela ngwimika nge cakulondolola. Eico, pa mulu wa bafwatululi ba Baibolo ya King James balya bakumanina na Daniel ukulolesha izwi eli miku isano nge zina, ilyo abalembi bonse bambi ba mu Baibolo balya balelolesha miku makumi citika na pfumbwa limo nge cakulondolola, baikakatikwe ku bukalamba bwa bucinshi bwa fipapwa “ukulungika” imiloleshe yakwe ya kwa Daniel ya izwi eli nge zina. Pakuti “balungike” Daniel, baongezemo izwi ilyakuti “sacrifice” ku izwi eli, kabili muli iyo nshila bapilibwile izwi lya zina ukulya ku cakulondolola. Elyo kabili, pakuti balungike abafwatululi, Ellen White afundilwe ukulemba ukuti, “namwene pa mulandu wa ‘Daily,’ ukuti izwi ilyakuti ‘sacrifice’ lyapongolwelwepo ku mano ya muntu, kabili talyaba mu malembe; kabili ukuti Shikulu apeele umuloleshi uwaololoke wa ico kuli abo abaebele ilililo lya nshita ya bupingushi.”

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, uùndëmb ántùbàmbèl ànjéén, wááshá kàtààshìj yà “the daily,” eyi wááshá kùmwimvwikila mù 2 Thessalonians. Kàdi kabìdì, uùndëmb ántùbàmbèl ànjéén, pààvwàye ùsèka kùmvwija dîyi kampànda, wààkèngelà kucìtààngila mu mwaba wônsò wùvwàdi dîyi adi dìsanganyiibwa, ne dîyi adi dìsanganyiibwa mìshindù mikwàbò makùmi citèèmà ne citèèmà mu Bible. Kàdi bujaadiki bwèndè bwa “the daily” mbwà ne, kî mmubwene kwônsò eku to, paùvwàye ùmba ne: “Nàkatàngila kumpàla, ne ncìvwa mwà kusangana cîngà cìkèènà-kèsè cyà disanganyibo dyàci [the daily] to, ànu mu Daniel.” Miller wakòndopiibwa ku byà mushinga mukolè kàyì ànu ku njila wendè wa dilonga nkààyendè to, kàdi kabìdì ku dibuulula dyà kùdì Nzambì dyàkamupèèbwà ku mudimu wà baanjèlo.

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.

Nakekyo habanga bw’atahuurira “ekya buliijo,” kwabaire kuhikire, kwonka kukaba kugarukireho. Akaba atasobora kumanya ngu, omu mirundi etaano “ekya buliijo” ei kyolekyerwe omu kitabo kya Danieli, ogwo gumwe aha mirundi eshatu ei “ekya buliijo” “kigyibwaho,” gwabaire gumanyisa ekindi kintu ekitahikire nk’eki abandi babiri baamanyisa. Omurundi gumwe “ekya buliijo” kikakozesibwa hamwe n’ekigambo ky’Oruheburayo ‘rum,’ kandi emindi mirundi ebiri kikakozesibwa hamwe n’ekigambo ky’Oruheburayo ‘sur.’ Ebigambo byombi bihindurwa ngu kugyaho, kwonka ‘rum’ omu Danieli eshuura munaana, orubaju rwa ikumi na rumwe, nikimanyisa kusitula ahaiguru n’okugulumiza, kandi omu shuura ikumi na emwe, orubaju rwa makumi ashatu na rumwe, n’omu shuura ikumi na ibiri, orubaju rwa ikumi na rumwe, ekigambo ‘sur’ nikimanyisa kugyaho.

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.”

Babeliandin jin ajankun ak mertu’an dietam wa’an theologian agu, tse’tsayan ti basa agtak o kesta maika atak, nuwamek a’dadú’a removalmian tuden, as ti mawat nuwa palabran wa’an imat a’dadú’a maawatan ti same meaningan. Diyan argumentan ti “the daily” menan tiga timas, “taken away” agtak tu “remove” a’dadú’a, as nuna agin, Danielan careless in his choice of words a’dadú’a diyan identifyan. Openly tu diyan sayan, nuwa inferencean, Danielan word ‘sur’ use tu all three occurrencesan a’dadú’a diyan teachan, agtak theologiansan ayon, kada timan “the daily” “taken away” agtak, supposedly same thing meanan.

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.

Ew bi heman awayî bi peyvên ‘miqdash’ û ‘qodesh’ jî dikin; ku herdu jî di beşa heştan de, di ayetên yanzdeh heta çardeh de, wek “pîrozgeh” hatine wergerandin. Di her yek ji wan çar ayetan de ku “pîrozgeh” tê de hatiye, ew bi israr didin ku hemû wan pêşnîşanên pîrozgeha Xwedê ne. Dîsa bi encamgirtinê, divê Danîêl di her sê pêşnîşanan de tenê ‘qodesh’ bi kar bîna, û di ayeta yanzdeh de ‘miqdash’ bi kar neanîya. Millerê cihêtiya navbera wan peyvan nas nekiribû, lê teologên nûjen wê nas dikin, û gava ku ew wisa dikin, ew bi israr dibêjin ku divê tu cihêtiyek neyê pejirandin. Lêbelê Miller, yê ku cihêtiyên navbera wan peyvan nas nekiribûn, gihîşt têgihiştinek dijberî ya ya teologên nûjen.

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.

प्रकृतिमा, दानिएल एक होसियार लेखक थिए, जसले हिब्रू भाषा जान्दथ्यो, र जसलाई बाबेलका अरू सबै बुद्धिमान् मानिसहरूभन्दा दस गुणा बुद्धिमान् ठहर गरिएको थियो। यदि कसैले हिब्रू भाषाको उचित प्रयोग, र त्यो विशेष इतिहासमा त्यसलाई कसरी ठीक प्रकारले प्रस्तुत गरिनुपर्थ्यो भन्ने कुरा जान्दथ्यो भने, त्यो दानिएल नै थियो। यदि दानिएलले भिन्न शब्दहरू प्रयोग गर्‍यो भने, त्यो यसकारण थियो कि तिनले भिन्न अर्थहरू व्यक्त गर्ने अभिप्राय राखेका थिए, जसलाई उनले जानाजानी प्रस्तुत गर्न खोजेका थिए। जब दानिएलले “पवित्रस्थान” अथवा “हटाइदिनु” भनेर अनुवाद गरिएका शब्दहरूको पृथक् प्रयोगलाई स्वीकार गरिन्छ, तब ती शब्दहरूले “दैनिक” सम्बन्धमा मिलरको बुझाइलाई समर्थन गर्छन्, जसलाई मिलरले ठीक त्यही खण्डमा चिनेका थिए जहाँ पावलले सत्यलाई घृणा गर्नेहरू प्रबल भ्रमतर्फ सुम्पिन ठहरिएका छन् भनेर चिन्हित गर्छन्।

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.

Haqiqatni yaman körüp, küchlük adashtrush payda qilidighan yalghangha ishenidighanlar, yene ikki sinipqa ayrilip körsitilgen Efraimning mesleri dep hem beyan qilinidu. Bir sinip ögen’gen rehberler bolup, yene bir sinip bolsa ögen’migenlerdur; bular peqet ögen’genler özlirige ögitidighanni anglaydu. Ular yalghan astigha yoshurunidighanlar we ölüm bilen ehd qilidighanlardur. Ular Mättä yigirme beshtiki nadan pak qizlardur, hem Habakkuk ikkide jeni kibir bilen kötürülgenlerdur. Ular Millerning chüshidiki asasi heqiqätlerni ret qilidighanlardur; bu heqiqätler axirda on hesse yorughraq parlaydu — bu zamaniy Israil üchün oninchi hem axirqi sinawni bildüridu — qedimki Israil üchün bolghan oninchi hem axirqi sinawning timsalida.

We will continue this study in the next article.

Tukokomeleza somo hili katika makala inayofuata.

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.

Na Yehova akamwambia Musa, Hawa watu watanichokoza hata lini? Nao wataniniamini hata lini, licha ya ishara zote nilizoonyesha kati yao? Nitawapiga kwa tauni, nami nitawanyang’anya urithi wao, na kwa wewe nitafanya taifa kubwa zaidi na lenye nguvu kuliko wao. Musa akamwambia Yehova, Ndipo Wamisri watasikia habari hiyo, kwa maana uliwapandisha watu hawa kutoka miongoni mwao kwa uweza wako; nao watawaambia wenyeji wa nchi hii, kwa kuwa wamesikia ya kwamba wewe, Yehova, umo kati ya watu hawa, ya kwamba wewe, Yehova, waonekana uso kwa uso, na ya kwamba wingu lako lasimama juu yao, na ya kwamba wewe watangulia mbele yao, wakati wa mchana katika nguzo ya wingu, na katika nguzo ya moto wakati wa usiku. Basi, ukitaka kuwaua watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa zako yatasema, yakinena, Kwa kuwa Yehova hakuweza kuwaleta watu hawa katika nchi aliyowaapia, kwa hiyo amewaua jangwani.

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.

Na sasa, nakuomba, nguvu za Bwana wangu na ziwe kuu, kama ulivyosema, ukinena, Bwana si mwepesi wa hasira, naye ni mwingi wa rehema, akisamehe uovu na kosa, wala kwa vyovyote hamhesabii mwenye hatia kuwa hana hatia, akiwarudishia watoto uovu wa baba zao hata kizazi cha tatu na cha nne. Naomba, usamehe uovu wa watu hawa, sawasawa na wingi wa rehema zako, kama ulivyowasamehe watu hawa tangu Misri hata sasa. Bwana akasema, Nimewasamehe kulingana na neno lako; lakini hakika, kama niishivyo, dunia yote itajazwa na utukufu wa Bwana. Kwa sababu watu hao wote walioona utukufu wangu, na miujiza yangu niliyoifanya katika Misri na jangwani, nao wamenijaribu sasa mara hizi kumi, wala hawakuisikiliza sauti yangu, hakika hawataiona nchi niliyowaapia baba zao, wala hakuna yeyote katika hao walionikasirisha atakayeiona; lakini mtumishi wangu Kalebu, kwa sababu alikuwa na roho nyingine ndani yake, naye amenifuata kwa moyo mkamilifu, yeye nitamwingiza katika nchi ile aliyoingia; na wazao wake wataimiliki. Hesabu 14:11–24.