The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Go oketsega ga kitso, mo go emelwang ke ponatshegelo ya Noka ya Ulai, ke gone mo kgabagare go neng ga kwalwa mo dipatlapaneng tse pedi tsa ga Habakuke.
“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.
“E sa hlokagantswe le diporofeto tse ba neng ba di tsaya e le tse di amanang le nako ya go tla ga bobedi, go ne go na le thuto e e neng e rulagantswe ka tsela e e kgethegileng gore e tshwanela seemo sa bone sa go sa tlhomamisege le go lebelela ka letshwenyego, e bile e ba kgothatsa go leta ka bopelotelele mo tumelong gore se jaanong se neng se fifetse tlhaloganyo ya bone se tla mo nakong e e tshwanetseng sa dirwa phepa.”
“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.’
“Ntwa me nkorɔfoɔ yi mu ne deɛ ɛwɔ Habakkuk 2:1–4 no mu no: ‘Mɛgyina me wɛnbea so, na mede me ho bɛsi aban no so, na mɛhwɛ ahu deɛ Ɔbɛka akyerɛ me, ne deɛ mɛbua sɛ wɔka m’anim. Na Awurade buaa me kae sɛ, Kyerɛw anisoadehunu no, na ma no nyɛ pefee wɔ adansesɛmpono so, na nea ɔkenkan no ntumi mmirika. Na anisoadehunu no da so ara wɔ bere a wɔahyɛ ama no; nanso awiei no, ɛbɛkasa, na ɛrenni atorɔ. Sɛ ɛtwa kyɛ mpo a, twɛn no; efisɛ ɛbɛba ampa, ɛrenkyɛ. Hwɛ, nea ne kra ama so no, ne koma nteɛ wɔ ne mu; na ɔtreneeni de, ne gyidi na ɔde bɛtena nkwa mu.’”
“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.
“၁၈၄၂ ခုနှစ်ကတည်းကပင် ဤပရောဖက်ပြုချက်အတွင်းရှိ ‘ဗျာဒိတ်တော်ကို ရေးမှတ်၍ ဖတ်သောသူသည် ပြေးနိုင်စေခြင်းငှာ ပြားများပေါ်တွင် ထင်ရှားစွာရေးထားလော့’ ဟူသော ညွှန်ကြားချက်သည် ဒန်နီယေလ်နှင့် ဗျာဒိတ်ကျမ်းတို့၏ ရူပါရုံများကို ရှင်းလင်းဖော်ပြရန် ပရောဖက်ပြဇယားတစ်ခု ပြင်ဆင်ရေးဆွဲရန် Charles Fitch အား အကြံပေးလှုံ့ဆော်ခဲ့သည်။ ထိုပြဇယားကို ထုတ်ဝေခြင်းကို ဟဗက္ကုက်အား ပေးထားသော အမိန့်၏ ပြည့်စုံခြင်းတစ်ရပ်အဖြစ် မှတ်ယူခဲ့ကြသည်။ သို့ရာတွင် ထိုအချိန်၌ ရူပါရုံ၏ ပြည့်စုံအကောင်အထည်ပေါ်လာခြင်းတွင် ထင်ရှားသော နှောင့်နှေးချိန်တစ်ရပ်—ဆိုင်းငံ့သောကာလတစ်ရပ်—ကို တူညီသော ပရောဖက်ပြုချက်အတွင်း တင်ပြထားကြောင်း မည်သူမျှ သတိမပြုမိခဲ့ကြ။ စိတ်ပျက်ခြင်းနောက်ပိုင်းတွင် ဤကျမ်းပိုဒ်သည် အလွန်အရေးပါသည့်အရာအဖြစ် ပေါ်ထွက်လာခဲ့သည်။ ‘အကြောင်းမူကား ထိုရူပါရုံသည် သတ်မှတ်ထားသောအချိန်အတွက်သာ ဖြစ်သေး၏။ သို့ရာတွင် အဆုံး၌ ၎င်းသည် ပြောဆိုမည်ဖြစ်၍ မလိမ်မည်။ နှောင့်နှေးသည်ဟု ထင်ရလျှင်ပင် ၎င်းကို စောင့်လော့။ အကြောင်းမူကား ၎င်းသည် အမှန်ပင် ရောက်လာမည်ဖြစ်၍ မနှောင့်နှေးမည်…. ဖြောင့်မတ်သောသူမူကား မိမိ၏ ယုံကြည်ခြင်းအားဖြင့် အသက်ရှင်လိမ့်မည်။’ 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.
Tabel ka nyngkong bad ka ba ar jong u Habakkuk ki long ha ka jingïathuhlypa ki ar ngut ki sakhi. Katkum ka Baibl, dei ban wallam lang ïa ar ngut ki sakhi ban pynskhem ïa ka jingshisha.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Empa ariho eho, ka take lole nwere mayen mo: ‘Take myen-ko tituwa, with one or two more, that in the mouth of two or three witnesses every word may be established’ (Matthew 18:16).
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Ha Habakkuk ah ƛhutepuan pakhatnihte (1843 leh 1850 pioneer chart-te) chu pakhat chunga pakhat an dah khawm chuan, an chhanna hi Miller-a mang “jewel” pawimawhte nihna thutak a nemnghet a. 1843-a palhna, table hmasa zuala entîr chu, table pahnihna nena an chunga an dah khawm hnuah, vision-a hun tlaihna a dinhmun ṭha takin a nemnghet a. Miller (chu hun chanchina watchman entîrnaa hmanga awm) chuan, a hun chanchina debate laia eng nge sawi tûr a nih tih a zawt a.
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 eka ntirho wa mina wo rindza, ndzi tiyimisela ehenhla ka xihondzo, ndzi rindza ku 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.
Morena o ile a laela Miller hore a ngole pono, ’me torong ea hae a beha lebokose le neng le tšoere pono holim’a tafole e bohareng ba kamore ea hae.
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.
Tuhan menjawab aku, firman-Nya: Tuliskanlah penglihatan itu dan ukirkanlah dengan jelas pada loh-loh, supaya orang yang membacanya dapat berlari. Habakuk 2:2.
The tables then identify the tarrying time and the first disappointment.
Matlapa ao a supa nako ya go diega le tlhakatlhakano ya ntlha.
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.
Sebab penglihatan itu masih untuk suatu masa yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta; walaupun ia berlambat-lambat, nantikanlah itu, karena itu pasti akan datang, itu tidak akan berlambat-lambat. Habakuk 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Izinga ezintathu zenkambiso yokuvivinywa ezivezwe ukwanda kolwazi (amagugu kaMiller) zibe se zifanekiselwa.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lihatlah, jiwanya yang membesar diri itu tidak lurus di dalamnya; tetapi orang benar akan hidup oleh imannya. Habakuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Magulu ge mbali ya bambelela gaba monikidibwe na njira ja kuyesa ja Danieli chapta twelve.
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.
Maka katanya, Pergilah, Daniel, kerana segala firman itu tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, diputihkan, dan diuji; tetapi orang fasik akan terus berlaku fasik; dan tidak seorang pun daripada orang fasik akan mengerti; tetapi orang bijaksana akan mengerti. 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.
Bahlale ba Daniele ke barwetsana ba bohlale ba Mattheu 25 ba ileng ba lokafatsoa ka tumelo, ’me ba khopo ke barwetsana ba maoatla ba ileng ba iphahamisa ka boikakaso. Qetellong ea toro ea Miller, mabenyane a emela oli papisong ea barwetsana ba leshome, e leng molaetsa.
“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.
“जब हम परमेश्वर द्वारा हमें भेजे गए संदेशों को ग्रहण नहीं करते, तब परमेश्वर का अनादर होता है। इस प्रकार हम उस सुनहरे तेल को अस्वीकार करते हैं, जिसे वह हमारी आत्माओं में उँडेलना चाहता है, ताकि वह अंधकार में रहने वालों तक पहुँचाया जाए। जब यह पुकार सुनाई देगी, ‘देखो, दूल्हा आ रहा है; उसके स्वागत के लिये बाहर निकलो,’ तब जिन्होंने उस पवित्र तेल को ग्रहण नहीं किया है, जिन्होंने अपने हृदयों में मसीह के अनुग्रह को संजोकर नहीं रखा है, वे मूर्ख कुँवारियों के समान पाएँगे कि वे अपने प्रभु से मिलने के लिये तैयार नहीं हैं। उस तेल को प्राप्त करने की सामर्थ्य उनमें स्वयं नहीं है, और उनका जीवन नष्ट हो जाता है।” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Santlaite jong nan Miller ha ki sngi kiba khatduh kan phyrnai khambha shiphew shah, bad ka nombor shiphew lem bad ka jingshai ki long ki dak phang jong ka jingtynjuh. Ha ki sngi kiba khatduh, kiba la pyni ha ka bynta kaba kut jong ka jingïohphohsniew jong u Miller, ka jingshai jong ka jingshisha kaba la mihkhmat ha ki miej jong u Habakkuk ka pynmih ïa ka khubor jingtynjuh, kaba ha ka pharshi shaphang ki shiphew tylli ki theisotti la mihkhmat kum ka khubor jong ka Jingpyrta Kyndit Mynsiem. Kata ka rukom jingtynjuh ka long ka jingiashem biang jong ka rukom jingtynjuh jong ka histori Millerite, namar ka pharshi jong ki shiphew tylli ki theisotti la pynpaw biang ha ki sngi kiba khatduh haduh ka dak thoh kawei pa kawei.
“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.
“Ke atisa go supelelwa mo setshwantshong sa makgarebe a le lesome, ba le botlhano ba neng ba le botlhale, mme ba le botlhano e le dieleele. Setshwantsho seno se diragetse e bile se tla diragala go ya ka tlhaka nngwe le nngwe, gonne se na le tiriso e e kgethegileng mo nakong eno, mme, jaaka molaetsa wa moengele wa boraro, se diragetse e bile se tla tswelela e le boammaaruri jwa jaanong go fitlha kwa bokhutlong jwa nako.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Sepuluh adalah lambang suatu ujian, dan pada akhir sepuluh hari Daniel dan ketiga orang saleh itu tampak lebih elok dan lebih gemuk daripada mereka yang memakan santapan Babel. Orang-orang congkak yang dilambangkan dalam Habakuk, yang hidup oleh praduga, bukan oleh iman, mengembangkan tabiat Babel. Dalam sejarah Millerit mereka menjadi anak-anak perempuan Babel, dan dalam Habakuk ciri-ciri nubuatan kepausanlah yang digunakan untuk mengidentifikasi tabiat mereka yang memilih untuk tidak hidup oleh iman.
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.
“Сэтгэл нь бардамнан хөөрсөн нь дотор нь зөв биш; харин зөв шударга хүн итгэлээрээ амьдарна. Тийм ээ, тэр дарснаас болж гэмтэн, бардам хүн болж, гэртээ тогтдоггүй; хүсэл тачаалаа үхэгсдийн орон мэт тэлж, үхэл адил ханаж цаддаггүй, харин өөртөө бүх үндэстнийг цуглуулж, бүх ард түмнийг овоолдог. Эдгээр нь бүгд түүний эсрэг зүйрлэл өргөж, егөөт цэцэн үг хэлэн, ‘Өөрийнх биш юмыг арвижуулагчид золгүй еэ! Хэзээ хүртэл вэ? Өөрийгөө өтгөн шавраар ачаалагчид золгүй еэ!’ гэж хэлэхгүй гэж үү? Чамайг хазах хүмүүс гэнэт босож, чамайг түгшээх хүмүүс сэрэхгүй гэж үү? Тэгвэл чи тэдэнд олз болно. Учир нь чи олон үндэстнийг дээрэмдсэн тул хүмүүсийн бүх үлдэгдэл чамайг дээрэмдэнэ; хүний цусны төлөө, мөн газар нутаг, хот болон тэнд оршин суугч бүхэнд үйлдсэн хүчирхийллийн чинь төлөө.” Хабаккук 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Uji coba yang menimpa para perawan dalam Matius dua puluh lima menghasilkan suatu golongan penyembah yang telah mengembangkan tabiat raja utara (kepausan), yang juga merupakan kuasa yang “merampasi banyak bangsa.” Kuasa kepausan itulah yang tiba-tiba digigit, sama seperti Izebel dimakan oleh anjing-anjing.
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.
Aikai nga ti Apo, Adtoy, umay ti maysa a tattao manipud iti pagilian iti amianan, ket ti dakkel a nacion mapukawto manipud kadagiti ungto ti daga. Tengngelendanto ti pana ken ti pika; napintasda, ket awan asianda; ti timekda aguni a kasla baybay; ket agkabayoda kadagiti kabalio, naisagana a kas lallaki nga agpaay iti gubat a maibusor kenka, O anak a babai ti Sion. Nangngegtayo ti dangngegna: dagiti imatayo napuyat; ti ladingit tiniliwna dagiti imatayo, ken ti ut-ot, a kas iti babai nga agpasngay. Saanmo a rummuar iti talon, wenno magnaka iti dalan; ta adda ti kampilan ti kabusor ken ti buteng iti amin nga igid. O anak a babai dagiti tattaok, barakam ti bagim iti nakersang a lupot, ket aglulidka iti dapo: agaramidka iti panagsangit, a kas iti maipapan iti bugbugtong nga anak a lalaki, ti nakaam-amak a panagdanag: ta ti mangdadael umayto a kellaat kadatayo. Jeremias 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.
Kelas dua dalam Habakuk ialah mereka yang dibenarkan oleh iman, dan mereka yang makan serta minum ajaran-ajaran Babilon. Mereka yang pada hari-hari terakhir dalam mimpi Miller dilambangkan sebagai anak dara, sama ada membangunkan watak Kristus, lalu menerima meterai Allah, atau membangunkan watak kepausan dan menerima tanda binatang itu.
“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.
“Waktu telah tiba bagi terang yang sejati untuk bersinar di tengah kegelapan moral. Pekabaran malaikat ketiga telah disampaikan kepada dunia, memperingatkan manusia agar jangan menerima tanda binatang itu atau patungnya pada dahi mereka atau pada tangan mereka. Menerima tanda ini berarti mengambil keputusan yang sama seperti yang telah diambil oleh binatang itu, dan menganjurkan gagasan-gagasan yang sama, dalam pertentangan langsung dengan firman Allah. Tentang semua orang yang menerima tanda ini, Allah berfirman, ‘Maka ia akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan kemurkaan-Nya; dan ia akan disiksa dengan api dan belerang di hadapan para malaikat kudus dan di hadapan Anak Domba.’” Review and Herald, 13 Juli 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.”
Virgo kiba kunywa divai ya Babeli hatimaye watakunywa divai ya ghadhabu ya Mungu. Katika Isaya, walevi wa Efraimu hudhihirisha ulevi wao wa upofu kwa kugeuza mambo juu chini, na tendo hilo lapaswa kuhesabiwa kuwa “udongo wa mfinyanzi.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
การระบุว่า “the daily” เป็นสัญลักษณ์ของพระคริสต์นั้น เป็นการกลับความจริงของ “the daily” ให้ตาลปัตร เพราะ “the daily” เป็นสัญลักษณ์ของซาตาน การที่มิลเลอร์ระบุว่า “the daily” คือศาสนาเพแกนนั้น ได้รับการแสดงไว้อย่างตรงไปตรงมาบนตารางของฮาบากุก การค้นพบของมิลเลอร์เกี่ยวกับข้อพระคัมภีร์ในเธสะโลนิกา ซึ่งทำให้เขาเข้าใจว่า สิ่งที่ถูก “นำออกไป” นั้นคือศาสนาเพแกน เพื่อให้ “มนุษย์แห่งบาป” ผู้ซึ่งนั่งอยู่ในพระวิหารของพระเจ้าได้รับการเปิดเผย เป็นความจริงหลักที่อยู่ในพระธรรมเธสะโลนิกาฉบับที่สอง บทที่สอง
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndzi ya emahlweni ndzi hlaya, kambe a ndzi nga ha kumi nchumu wun’wana lowu a ri kona eka wona [xikarhi xin’wana ni xin’wana], handle ka le ka Daniyele ntsena. Kutani ndzi [hi ku pfuniwa hi buku ya ku lavisisa marito] teka marito lawa a ma ri karhi ma fambisana na rona, lama nge, ‘susa;’ u ta susa xikhatsi xin’wana ni xin’wana; ‘ku sukela enkarhini lowu xikhatsi xin’wana ni xin’wana xi nga ta susiwa,’ ni swin’wana. Ndzi ya emahlweni ndzi hlaya, ndzi ehleketa leswaku a ndzi nge kumi ku vonakala eka tsalwa rero; eku heteleleni ndzi fika eka 2 Vathesalonika 2:7, 8. ‘Hikuva xihundla xa ku homboloka se xa tirha; ntsena loyi sweswi a sivaka u ta ya emahlweni a sivaka, ku fikela loko a susiwa endleleni, kutani hi kona loyi wo homboloka a nga ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, O, hilaha ntiyiso a wu vonakeke erivaleni ni ku vangama ha kona! Hi wona kwalaho! Hi byona xikhatsi xin’wana ni xin’wana! Kutani ke sweswi, Pawulo u vula yini hi ‘loyi sweswi a sivaka,’ kumbe ku sivela? Hi ‘munhu wa xidyoho,’ ni ‘loyi wo homboloka,’ ku vulavuriwa hi Vupapa. Kutani ke, i yini lexi sivaka leswaku Vupapa byi nga paluxiwi? Hikuva i Vupfumeri bya Vahedeni; kutani ke, ‘xikhatsi xin’wana ni xin’wana’ xi fanele xi vula Vupfumeri bya Vahedeni.”—William Miller, Second Advent Manual, tluka 66.” Advent Review and Sabbath Herald, January 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Maksud “yang sehari-hari” dalam Tesalonika, yang ditemukan oleh Miller, adalah kebenaran utama dari bagian itu. Ketika Paulus mengenali mereka yang tidak mengasihi kebenaran, dan yang karena itu akan menerima kesesatan yang kuat, ia tentu saja sedang mengenali kebencian terhadap kebenaran dalam pengertian umum; tetapi kebenaran yang secara langsung dirujuk dalam bagian itu adalah kebenaran bahwa “yang sehari-hari” melambangkan Roma kafir.
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.
Хиеийн гэрэл нь нүд мөн. Иймээс хэрэв чиний нүд цэвэр байвал, бүх бие чинь гэрлээр дүүрэн байх болно. Харин хэрэв чиний нүд муу байвал, бүх бие чинь харанхуйгаар дүүрэн байх болно. Тиймээс чиний доторх гэрэл нь харанхуй байвал, тэрхүү харанхуй нь юутай агуу вэ! Хэн ч хоёр эзэнд үйлчилж үл чадна. Учир нь тэр нэгийг нь үзэн ядаж, нөгөөг нь хайрлах болно; эс бөгөөс нэгэнд нь үнэнч байж, нөгөөг нь басамжлах болно. Та нар Бурхан болон маммонд хамт үйлчилж үл чадна. Матай 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.
Ari mẽbë ndziŋ a zɔŋgəŋ mɛ̀nyìn yi tìrì, nɛ̀ bə̀ mbə̀rì mɛ̀nyìn mə tìrì. Bìlə́ nà kà kə̀ nàŋ. Mòŋgà mɛ̀nyìn mɔ̀sə̀ a kìə́ a bɔ́ŋ bìbà bà Matthew 25, a yí nà bɔ́ŋgə̀ bɛ́ bììrì bì Miller, bì nyəŋ a tə̀rɛ̀m tìsì mə kàŋgə̀ kɔ̀. Tìsì mə kàŋgə̀ kɔ̀ ya Israel ya kɛ́n, yí tìsì mə bɔ́m, nɛ̀ bììrì bì Miller bì nyəŋ mɛ̀nyìn bɔ́m nà kùsùŋ kà bə̀ndə̀ bɔ́ŋ. Kìsì kə̀ bɔ́ŋgə̀ bììrì bì Miller yí “the daily,” kə̀ bìsɔ̀ŋ bì Ephraim bì tə̀ndə̀m nà sùsùŋ nà gɛ́n nìsì sà Adventism. “The daily” yí kìsì kə̀ Satan nà paganism. Bìsɔ̀ŋ bìtɔ́m bì kàbà kììrì kə̀ kɔ́ŋ, kə̀ bì yə̀rɛ̀ nà Protestantism yà bɔ́ŋgə̀, kə̀ kì lə́ŋ “the daily” nà kìsì kə̀ Christ.
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.
Kefahaman Miller tentang permata-permatanya adalah terbatas oleh sejarah di mana dia dibangkitkan. Dengan keyakinan bahawa Kedatangan Kedua ialah peristiwa nubuatan yang seterusnya, luka yang mematikan pada kepausan pada tahun 1798 hanya dapat melambangkan kerajaan duniawi yang keempat dan terakhir dalam Daniel dua. Miller juga terbatas dalam kefahamannya tentang “yang sehari-hari,” kerana kesaksiannya ialah bahawa melalui wahyu dia telah dipimpin kepada suatu kaedah pengajian yang khusus, di mana dia menyatakan bahawa dia menggunakan Alkitabnya, Konkordans Cruden, dan membaca beberapa akhbar. Keputusannya untuk mengkaji dengan cara itu semata-mata telah timbul dalam fikirannya.
“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.
“Tempoh dua belas tahun ketika saya menjadi seorang deis, saya membaca segala buku sejarah yang dapat saya temukan; tetapi kini saya mengasihi Alkitab. Alkitab mengajarkan tentang Yesus! Namun demikian, masih ada cukup banyak bahagian Alkitab yang gelap bagi saya. Pada tahun 1818 atau 1819, ketika berbicara dengan seorang sahabat yang saya kunjungi, dan yang telah mengenal serta mendengar saya berbicara semasa saya seorang deis, dia bertanya, dengan cara yang agak bermakna, ‘Apakah pendapatmu tentang ayat ini, dan itu?’ sambil merujuk kepada ayat-ayat lama yang dahulu saya bantah semasa menjadi deis. Saya memahami maksudnya, lalu menjawab—Jika engkau memberi saya waktu, saya akan memberitahumu apa maksud ayat-ayat itu. ‘Berapa lama waktu yang engkau perlukan?’ Saya tidak tahu, tetapi saya akan memberitahumu, jawab saya, kerana saya tidak dapat percaya bahawa Allah telah memberikan suatu wahyu yang tidak dapat difahami. Maka saya pun bertekad untuk mempelajari Alkitab saya, dengan keyakinan bahawa saya dapat mengetahui apa yang dimaksudkan oleh Roh Kudus. Tetapi sebaik sahaja saya membentuk tekad ini, timbullah dalam fikiran saya pemikiran ini—‘Andaikata engkau menemukan suatu petikan yang tidak dapat engkau fahami, apakah yang akan engkau lakukan?’ Lalu cara mempelajari Alkitab ini terlintas dalam fikiran saya:—Saya akan mengambil kata-kata daripada petikan-petikan tersebut, menelusurinya melalui seluruh Alkitab, dan dengan cara ini menemukan maknanya. Saya mempunyai Cruden’s Concordance, yang pada hemat saya adalah yang terbaik di dunia; maka saya pun mengambilnya bersama Alkitab saya, lalu duduk di meja tulis saya, dan tidak membaca apa-apa yang lain, kecuali sedikit surat khabar, kerana saya bertekad untuk mengetahui apa maksud Alkitab saya. 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.
Mahakoya a Miller a sian no abuanu ku jua mai kana onakona oni heni ne si, nyusu mo ko owose onakra ma Nyankopɔn hɔ.
“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.
“ਵਾਹਿਗੁਰੂ ਨੇ ਆਪਣੇ ਦੂਤ ਨੂੰ ਭੇਜਿਆ ਤਾਂ ਜੋ ਉਹ ਇਕ ਕਿਸਾਨ ਦੇ ਦਿਲ ਉੱਤੇ ਪ੍ਰਭਾਵ ਪਾਏ, ਜਿਸ ਨੇ ਬਾਈਬਲ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਨਹੀਂ ਕੀਤਾ ਸੀ, ਅਤੇ ਉਸ ਨੂੰ ਭਵਿੱਖਬਾਣੀਆਂ ਦੀ ਖੋਜ ਕਰਨ ਲਈ ਅਗਵਾਈ ਦੇਵੇ। ਵਾਹਿਗੁਰੂ ਦੇ ਦੂਤ ਉਸ ਚੁਣੇ ਹੋਏ ਮਨੁੱਖ ਕੋਲ ਵਾਰੰਵਾਰ ਆਏ, ਤਾਂ ਜੋ ਉਸ ਦੇ ਮਨ ਨੂੰ ਦਿਸ਼ਾ ਦੇਣ ਅਤੇ ਉਸ ਦੀ ਸਮਝ ਲਈ ਉਹ ਭਵਿੱਖਬਾਣੀਆਂ ਖੋਲ੍ਹਣ ਜੋ ਸਦਾ ਹੀ ਵਾਹਿਗੁਰੂ ਦੇ ਲੋਕਾਂ ਲਈ ਅੰਧਕਾਰਮਈ ਰਹੀਆਂ ਸਨ। ਸੱਚਾਈ ਦੀ ਸ਼੍ਰਿੰਖਲਾ ਦੀ ਸ਼ੁਰੂਆਤ ਉਸ ਨੂੰ ਦਿੱਤੀ ਗਈ, ਅਤੇ ਉਹ ਇਕ ਕੜੀ ਤੋਂ ਦੂਜੀ ਕੜੀ ਦੀ ਖੋਜ ਕਰਨ ਲਈ ਅਗਵਾਈ ਕੀਤਾ ਗਿਆ, ਜਦ ਤੱਕ ਕਿ ਉਹ ਵਾਹਿਗੁਰੂ ਦੇ ਬਚਨ ਨੂੰ ਅਚਰਜ ਅਤੇ ਪ੍ਰਸ਼ੰਸਾ ਨਾਲ ਨਾ ਵੇਖਣ ਲੱਗ ਪਿਆ। ਉਸ ਨੇ ਉੱਥੇ ਸੱਚਾਈ ਦੀ ਇੱਕ ਸੰਪੂਰਨ ਸ਼੍ਰਿੰਖਲਾ ਵੇਖੀ। ਉਹ ਬਚਨ, ਜਿਸ ਨੂੰ ਉਸ ਨੇ ਅਪ੍ਰੇਰਿਤ ਸਮਝਿਆ ਸੀ, ਹੁਣ ਉਸ ਦੀ ਨਿਗਾਹ ਅੱਗੇ ਆਪਣੀ ਸੋਭਾ ਅਤੇ ਮਹਿਮਾ ਵਿੱਚ ਖੁਲ੍ਹ ਗਿਆ। ਉਸ ਨੇ ਵੇਖਿਆ ਕਿ ਪਵਿੱਤਰ ਲੇਖ ਦਾ ਇਕ ਭਾਗ ਦੂਜੇ ਭਾਗ ਦੀ ਵਿਆਖਿਆ ਕਰਦਾ ਹੈ, ਅਤੇ ਜਦੋਂ ਇਕ ਅੰਸ਼ ਉਸ ਦੀ ਸਮਝ ਲਈ ਬੰਦ ਰਹਿੰਦਾ ਸੀ, ਤਾਂ ਉਸ ਨੇ ਬਚਨ ਦੇ ਕਿਸੇ ਹੋਰ ਭਾਗ ਵਿੱਚ ਉਹ ਗੱਲ ਲੱਭੀ ਜੋ ਉਸ ਦੀ ਵਿਆਖਿਆ ਕਰਦੀ ਸੀ। ਉਸ ਨੇ ਵਾਹਿਗੁਰੂ ਦੇ ਪਵਿੱਤਰ ਬਚਨ ਨੂੰ ਆਨੰਦ ਨਾਲ ਅਤੇ ਸਭ ਤੋਂ ਡੂੰਘੇ ਆਦਰ ਅਤੇ ਭੈ-ਭਕਤੀ ਨਾਲ ਮੰਨਿਆ।” 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.
Nang Sister White myna ka ba, “U Blei u la phah ia U angel jong U” sha u Miller, ka pyni ba u Gabriel u long uta u angel ba la phah sha u Miller, namar “U angel jong U” ka long ka kyntien ba la bynta ia u Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Lepoko tsa morongwa, ‘Ke nna Gabriele, yo a emeng mo pele ga Modimo,’ di bontsha gore o tshwere maemo a tlotlo e kgolo mo makgotleng a legodimo. E rile a tla ka molaetsa kwa go Daniele, a re, ‘Ga go ope yo o emang le nna mo dilong tse, fa e se Mikaele [Keresete], Kgosi ya lona.’ Daniele 10:21. Ka ga Gabriele Mmoloki o bua mo go Tshenolo, a re ‘O ne a o roma, a ba a o itsise ka moengele wa Gagwe kwa motlhankeng wa Gagwe Johane.’ Tshenolo 1:1.” The Desire of Ages, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Gabriel dan para malaikat yang lain telah diutus untuk membimbing pemikiran Miller dan “membukakan kepada pengertiannya nubuatan-nubuatan yang selama ini gelap bagi umat Allah.” Pekabarannya tidak semata-mata dikembangkan melalui metodenya dalam mempelajari Kitab Suci, melainkan juga melalui penyataan ilahi. Metode yang digunakannya untuk mempelajari Alkitab itu sendiri telah ditanamkan ke dalam pikirannya. Apabila Allah membawa kebenaran ke dalam pikiran kita, itu adalah penyataan ilahi, berbeda dengan sampai kepada kebenaran melalui proses membagi dengan tepat firman dalam Alkitab. Miller melakukan keduanya, tetapi penyataan ilahi harus menjadi bagian dari bagaimana Miller sampai memahami pokok “yang tetap.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller tidak akan mengenali osilasi gender dalam Daniel pasal delapan, ayat sembilan sampai dua belas, sebab yang ia miliki hanyalah Alkitab dan sebuah konkordansi yang sama sekali tidak memuat informasi apa pun mengenai bahasa-bahasa Alkitab. Ia tidak akan melihat perbedaan antara “sur” dan “rum” yang keduanya diterjemahkan sebagai “menghapuskan.” Ia juga tidak akan melihat perbedaan antara “miqdash” dan “qodesh” yang keduanya diterjemahkan sebagai “bait suci.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Dia tentu tidak akan melihat kebenaran dari kata “tamid” yang terdapat seratus empat kali dalam Alkitab. Kebenaran yang tidak dapat ia lihat (yang juga merupakan kebenaran yang memang ia lihat) ialah bahwa dari seratus empat kali kata Ibrani “tamid” digunakan dalam Alkitab, hanya dalam kitab Daniel kata Ibrani “tamid” digunakan sebagai kata benda. “Tamid” adalah kata Ibrani yang berarti “terus-menerus”, dan dalam kitab Daniel diterjemahkan sebagai “the daily”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Nitət Daniel kitabında bu söz isim kimi işlədilir, qalan doxsan doqquz yerdə isə zərf kimi işlədilir. Bu səbəbdən, Kral Ceyms Müqəddəs Kitabının tərcüməçiləri Danielin bu sözü beş dəfə isim kimi işlətdiyi ilə qarşılaşanda, halbuki Müqəddəs Kitabın bütün digər müəllifləri həmin sözü doxsan doqquz dəfə zərf kimi işlətmişdilər, dəlillərin ağırlığı qarşısında Danielin sözü isim kimi işlətməsini düzəltməyə məcbur oldular. Danieli düzəltmək üçün onlar Kəlamın içinə “qurban” sözünü əlavə etdilər və beləliklə ismi zərfə çevirdilər. Sonra isə tərcüməçiləri düzəltmək üçün Ellen White ilham alaraq belə qeyd etdi ki, o, “‘Daily’ ilə bağlı gördü ki, ‘qurban’ sözü insan hikməti ilə əlavə edilmişdir və mətnə aid deyildir; və Rəbb bunun doğru baxışını hökm saatı çağırışını verənlərə vermişdir.”
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, menurut kesaksiannya sendiri, sedang berusaha untuk memahami “yang sehari-hari,” yang pada akhirnya ia pahami dalam 2 Tesalonika. Tetapi juga, menurut kesaksiannya sendiri, ketika berusaha memahami suatu kata, ia akan mempertimbangkan setiap tempat di mana kata itu digunakan, dan kata itu digunakan sembilan puluh sembilan kali lainnya dalam Alkitab. Namun kesaksiannya mengenai “yang sehari-hari” ialah bahwa ia tidak menemukannya di mana pun selain dalam kitab Daniel, ketika ia menyatakan, “Aku terus membaca, dan tidak dapat menemukan kasus lain di mana hal itu [yang sehari-hari] ditemukan, selain dalam Daniel.” Miller dibimbing kepada permata-permata itu bukan hanya oleh metode studinya, melainkan juga oleh penyataan ilahi yang diberikan kepadanya melalui pelayanan para malaikat.
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”.
Teo no antony nahatonga ny fahatakarany ny amin’“ny isan’andro” ho marina, nefa voafetra. Tsy afaka nahafantatra izy fa amin’ireo indimy anononana ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela, ny iray amin’ireo intelo izay “esorina” ny “isan’andro” dia maneho hevitra hafa noho ireo indroa hafa. Indray mandeha, ny hoe “ny isan’andro” dia ampiasaina miaraka amin’ny teny hebreo hoe “rum”, ary amin’ireo indroa hafa kosa dia ampiasaina miaraka amin’ny teny hebreo hoe “sur”. Samy adika hoe esorina ireo teny roa ireo, kanefa ny “rum” ao amin’ny Daniela toko faha-valo andininy faha-iraika ambin’ny folo dia midika hoe “asandratra sy omem-boninahitra”, ary ao amin’ny toko faha-iraika ambin’ny folo andininy faha-iraika amby telo-polo, sy ny toko faha-roa ambin’ny folo andininy faha-iraika ambin’ny folo, ny teny hoe “sur” dia midika hoe “esorina”.
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.”
巴比伦饮食的神学家们辩称：无论是“除去”一物，还是“举起”一物，两者都代表某一种除去；因此，这两个词都应当被理解为具有相同的意义。他们主张，那三处“常献的”被“除去”，其意思总是移除；如此一来，他们实际上认定但以理在用词上是不谨慎的。他们并不公开这样说，但按其推论，他们所教导的乃是：但以理在这三次出现中都应当使用“sur”一词，因为照这些神学家的说法，每一次“常献的”被“除去”时，他原本都是同一个意思。
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Mereka melakukan hal yang sama terhadap kata “miqdash” dan “qodesh,” yang keduanya diterjemahkan sebagai “bait suci,” dalam ayat sebelas sampai empat belas pasal delapan. Dalam setiap penyebutan “bait suci” dalam keempat ayat itu, mereka bersikeras bahwa semuanya melambangkan bait suci Allah. Sekali lagi, secara inferensial, Daniel seharusnya cukup menggunakan “qodesh” dalam ketiga penyebutan itu, dan tidak menggunakan “miqdash” dalam ayat sebelas. Miller tidak akan mengenali perbedaan antara kata-kata itu, tetapi para teolog modern mengenalinya, dan ketika mereka mengenalinya, mereka bersikeras bahwa tidak ada perbedaan yang patut diakui. Namun Miller, yang tidak mengenali perbedaan-perbedaan antara kata-kata itu, sampai pada pengertian yang berlawanan dengan para teolog modern.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Ѕшьыбжьарас иашоу уи ауп: Даниил иџьбара дуӡӡа змаз ашәҟәыҩҩын, абырлаш бызшәа здыруаз, насгьы Вавилон иҿагылара аҳамҭақәа рымаз, рхатә йәмак аҿыгьы ақәыԥшра ду злаз егьырҭ аҵарауааи аҟәыӷцәа зегьы рҟынтә жәаҳәаҟынӡа еиҳагьы аҵара змаз иеиԥш ихәаԥшын. Егьи акәзар, абырлаш бызшәа ииашаны ахархәара, насгьы уи иарбан усала уи аҭоурых ҷыдаҿы ииашаны ицәыргахатәыз здыруаз аӡә дыҟан акәзар, уи Даниил иакәын. Даниил ажәақәа еиуеиԥшымкәа ихы иаирхәозар, уи дара еиуеиԥшым мәғанақәа рыҭаразы акәын, насгьы убри иашаны ицәыргарц иараҵәҟьа хықәкыла иҽазишәеит. Даниил “абахә-святилище” ма “иагырхуеит” ҳәа еиҭарго ажәақәа рзы ифырԥшы еидым рхархәашьа азхаҵазар, урҭ Миллер “амшык зегьы” ҳәа аилиркаара дшааигаз иԥышәырччоит, уи Миллер ииашаны анибааз ажәҩанҳәаҿыҵәҟьа, иҟан Павел иҳәаз, аҵабырг ненавидеит ҳәа иҟоуқәа “алгамҭара ӷәӷәа” рыдыркыларахь илаҳәатәуп ҳәа.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
A ba ba hloileng boammaaruri mme ba dumelang leshano le tswalang timelo e matla, ba boela ba emelwa e le matagwa a Efraime, a emelwang ka mekgahlelo e mebedi. Mokgahlelo o mong ke boetapele bo rutehileng, mme mokgahlelo o mong ke badumedi ba sa rutehang ba tla utlwa feela seo ba rutehileng ba ba rutang sona. Ke bona ba ipatang tlasa mashano, mme ba etsang selekane le lefu. Ke bona bao moya wa bona o iphahamisitseng ho Habakuke pedi, mme ke barwetsana ba maoatla ba Mattheu mashome a mabedi a metso e mehlano. Ke bona ba hanang dithuto tsa motheo tsa toro ya Miller, tse phatsimang ka makgetlo a leshome ho feta qetellong (ho emela teko ya leshome le ya ho qetela bakeng sa Iseraele ya mehleng ena), jwalokaha ho ne ho emetswe ke teko ya leshome le ya ho qetela bakeng sa Iseraele ya boholo-holo.
We will continue this study in the next article.
Kita akan melanjutkan kajian ini dalam artikel berikutnya.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Тэгээд ЭЗЭН Мосед айлдав: Энэ ард түмэн Намайг хэдий болтол басамжлах вэ? Миний тэдний дунд үзүүлсэн бүх тэмдгүүдийг үл харгалзан, тэд хэдий болтол Надад итгэхгүй байх вэ? Би тэднийг тахлаар цохиж, өв залгамжлалаас нь салгана; харин чамаас тэднээс илүү агуу, илүү хүчирхэг үндэстнийг бий болгоно. Харин Мосе ЭЗЭНд айлдав: Тэгвэл египетчүүд үүнийг сонсох болно. Учир нь Та Өөрийн хүчээр энэ ард түмнийг тэдний дундаас гарган авчирсан билээ. Тэд энэ нутгийн оршин суугчдад ч хэлэх болно. Учир нь тэд, ЭЗЭН Та энэ ард түмний дунд байдгийг, ЭЗЭН Та нүүр тулан харагддагийг, Таны үүлэн багана тэдний дээр тогтдгийг, мөн Та өдөр нь үүлэн баганаар, шөнө нь галан баганаар тэдний өмнө явдгийг сонссон билээ. Одоо хэрэв Та энэ бүх ард түмнийг нэг хүнийг адил устгавал, Таны тухай цуурхлыг сонссон үндэстнүүд ийнхүү өгүүлнэ: “ЭЗЭН энэ ард түмнийг Өөрийн тэдэнд тангарагласан газарт оруулах чадалгүй байсан тул, тэднийг цөлд алсан юм” гэж. Тиймээс одоо, айлтган гуйя, Та Өөрийн айлдсан ёсоор Эзэний минь хүч агуу байг. Та ийн айлдсан билээ: “ЭЗЭН бол тэвчээрээр удаан, энэрлээр агуу, гэм буруу ба зөрчлийг уучлагч боловч, гэмтнийг огт гэмгүйд тооцдоггүй; эцгүүдийн гэм бурууг хүүхдүүд дээр, гурав, дөрөв дэх үе хүртэл нь оноодог.” Иймээс, айлтган гуйя, Та энэ ард түмний гэм бурууг Өөрийн энэрлийн агуу байдлын дагуу уучлаач, Египетээс өнөөг хүртэл Та энэ ард түмнийг уучилсаар ирсэнчлэн. ЭЗЭН айлдав: Би чиний үгийн дагуу уучилсан. Гэвч Би амьд буйгаар үнэхээр, бүх дэлхий ЭЗЭНий алдраар дүүрэх болно. Учир нь Миний алдрыг, мөн Египет болон цөлд Миний үйлдсэн гайхамшгуудыг үзсэн атлаа, Намайг эдүгээ арван удаа сорьж, Миний дуу хоолойд дуулгавартай байгаагүй тэр хүмүүс гарцаагүйгээр Би тэдний эцэг өвгөдөд тангарагласан газрыг үзэхгүй; Намайг басамжилсан тэдний хэн нь ч түүнийг үзэхгүй. Харин Миний зарц Калеб, өөр сүнстэй байсан бөгөөд Намайг бүрэн дагасан тул, түүнийг очсон тэр газарт нь Би оруулах болно; түүний үр удам түүнийг эзэмшинэ. Тооллого 14:11–24.