The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Dabalachuun beekumsaa mul’ata laga Ulaayitiin bakka buufame, kan dhuma irratti gabatee lama Habiiquuq irratti barreeffame dha.
“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.
Raajiiwwan isaan yeroo dhufaatii lammaffaatiif kan hojii irra oolan jechuun ilaalan wajjin walitti hidhamee, barsiifni addatti haala isaanii isa shakkii fi eegumsa dhiphaadhaan guutame sanaaf mijate, akkasumas amantiidhaan obsaan akka eegan isaan jajjabeessu kenname; kunis waan yeroo sana hubannaa isaanii keessatti dukkanaa’e, yeroo isaaf murtaa’etti ifatti akka beekamu ibsa ture.
“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.’
“Raajiiwwan kana keessaa tokko raajii Hab. 2:1–4 ture: ‘Ani iddoo eegumsaa koo irra nan dhaabbadha, masaraa irraas of nan dhaaba; inni anaaf maal akka jedhu, yommuu ani ifatamu immoo maal akkan deebisu arguuf nan eega. Waaqayyos na deebisee akkana jedhe: Mul’ata kana barreessi, isa dubbifatu akka ariifatee deemuu danda’uuf gabatee irratti ifa godhi. Mul’atichi yeroo murteeffame tokkoof amma iyyuu jiraata; dhuma irratti ni dubbata, sobas hin ta’u; yoo turus isa eegi; inni dhugumaan ni dhufa, hin turus. Kunoo, lubbuun isa of tuulee keessatti qajeelaa miti; namni qajeelaan garuu amantii isaatiin ni jiraata.’”
“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.
“Akka bara 1842ttiluu qajeelfamni raajii kana keessatti kenname, ‘mul’ata sana barreessi, gabateewwan irrattis ifa godhi; inni dubbisu akka fiiguuf,’ jedhu, mul’ata Daani’eelii fi Mul’ata Yohaannis ibsuuf kaartii raajii qopheessuuf Charles Fitch yaada isatti kaase ture. Maxxanfamuun kaartii kanaas akka ajaja Habaaqquuqiin kenname sanaa raawwatameetti ilaalame. Haa ta’u malee, yeroo sana keessatti raawwatamuu mul’ata sanaa keessatti turtiin mul’atu tokko—yeroo tursiisaa—raajii isuma sana keessatti dhiyaate akka jiru namni tokko iyyuu hin hubanne. Erga abdii kutannaan sun dhufee booddee, caqasni kun hiika guddaa qabu fakkaate: ‘Mul’anni kun yeroo murtaa’eef amma iyyuu jira; dhuma irratti garuu ni dubbata, sobas hin ta’u; yoo tures isa eegi; inni dhugumaan ni dhufaatii, hin turu…. Qajeelaan immoo amantii isaatiin ni jiraata.’ 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.
Gabateen Habaaquuq raajii keessatti dhuga-baatoota lama. Kitaaba Qulqulluu keessatti, dhugaan akka jabaatee dhaabbatuuf dhuga-baatoonni lama walitti fidamuu qabu.
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.
Garuu yoo si hin dhagaʼu taʼe, nama tokko yookaan lama dabalataa of wajjin fudhadhu; akka afaan dhuga-baatota lamaa yookaan sadiitiin dubbii hundinuu jabaatee mirkanaaʼuuf. Maatewos 8:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Yommuu gabateewwan Habquuq lamaan (chaartota qajeelchitoota jalqabaa bara 1843 fi 1850) wal irratti diriirsaman, isaan dhugaawwan “faayaawwan” abjuu Miilarii turan ni mirkaneessu. Dogoggorri bara 1843, kan gabatee isa jalqaba irratti mul’ate, yeroo gabatee lammaffaa waliin wal irratti diriirfamu, “yeroo turtii” mul’ataa ni hundeessa. Miilariin (eegduu fakkeenyaa seenaa sanaa) yeroo falmii seenaa isaa keessatti maal akka jedhu gaafate.
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.
ငါသည် မိမိ၏ကင်းစောင့်ရာအပေါ်၌ ရပ်နေမည်၊ ရဲတိုက်ပေါ်၌လည်း မိမိကို တင်ထားမည်။ ထာဝရဘုရားသည် ငါ့အား အဘယ်သို့ မိန့်တော်မူမည်ကို၎င်း၊ ငါသည် ဆုံးမခံရသောအခါ အဘယ်သို့ ပြန်လည်ဖြေကြားရမည်ကို၎င်း စောင့်ကြည့်မည်။ ဟဗက္ကုတ် ၂:၁။
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.
Gooftaan Mul’ata sana barreessuuf Miileriin qajeelche; innis abjuu isaa keessatti saanduqa mul’ata sana of keessaa qabu kutaa isaa giddugaleessa keessa minjaala irra kaa’e.
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.
Yaaqayyoonis na deebisee, “Mul’ata sana barreessi; namni isa dubbisu akka ariitiin adeemuuf gabatee irratti ifatti godhi” naan jedhe. Habakkuk 2:2
The tables then identify the tarrying time and the first disappointment.
Sanaaleen sun yeroo turtii fi abdii kutannaa isa jalqabaa sana ni ibsu.
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.
Mul’anni sun gara yero murtaa’eef ta’e; dhuma irrattis ni dubbata, sobas hin ta’u; yoo tursiisellee isa eegi; inni dhugumaan ni dhufaatii, hin turus. Hab. 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Ergasii lamaan kan beekumsi dabalaa dhufuu irratti hundaaʼuudhaan mulʼatan sanaa bakka buufamanii jiru.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
ᎬᏂᎨ, ᎠᏓᏅᏙ ᎤᏍᏗ ᎠᎵᏌᎳᏓ ᎥᏝ ᎤᏓᏅᏘ ᏱᎩ ᎤᏩᏒ: ᎠᏎ ᎤᏓᏅᏘ ᏓᎬᏩᏁᎵ ᎠᏍᏓᏯ ᎤᏃᎯᏳᏒᎢ. ᎻᏆᏉᎩ 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Gostiwwan waaqeffattootaa lamaan adeemsa qormaataa boqonnaa kudha lammaffaa Dani’eel keessatti ibsamuun ni mul’atu.
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.
Innisis akkana jedhe; “Karaa kee qabadhu, Daani’el; dubbiin kun hanga yeroo dhumaatti cufamee fi chaappeffamee jira. Namoonni baayʼeen ni qulqulleeffamu, ni adii taʼu, ni qoramu; warri hamaan garuu hamminaan ni hojjetu; warra hamaa keessaa tokko iyyuu hin hubatu; ogeeyyiin garuu ni hubatu.” Daani’el 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.
“Warriin” Daani’eel keessaa warra ogummaa qaban, durboota ogeeyyii Maatewos digdamii-shan keessatti ibsaman, warra amantiidhaan qajeelfaman dha; warri hamaan immoo durboota gowwootaa, of tuulummaadhaan ol of qaban turan. Dhumarratti abjuu Miillar keessatti, dhagaa gatii guddaa qaban sun zayitii fakkeenya durboota kudhanii keessatti ibsame bakka bu’u; innis ergaa sana ture.
“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.
“Yeroo nuti ergaawwan inni nuuf ergu hin fudhanne, Waaqni kabaja dhaba. Akka kanaanis zayitii warqee isa inni lubbuu keenya keessatti dhangalaasuu, warra dukkana keessa jiranitti darbuuf ta’u, ni didna. Yommuu waamichi, ‘Kunoo, Misirrichi dhufeera; isa simachuuf baʼaa,’ jedhu dhufu, warri zayitii qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin kunuunsine, akka durboota gowwootaa sanaatti, Gooftaa isaanii simachuuf qophaaʼoo akka hin taane ni argu. Isaan bifa ofii isaanii keessatti zayitii argachuuf humna hin qaban, jireenyi isaanii immoo ni badi.” 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.
Guyyoonni Miilaar guyyoota dhumaa keessatti yeroo kudhan ifaa caalaa ni ibsu turan; lakkoofsi kudhanis akkasuma ifnis mallattoo qorumsaati. Guyyoota dhumaa keessatti, dhuma abjuu Miilaar keessatti kan bakka bu’ame, ifni dhugaa gabatee Habquuq irratti bakka bu’ame ergaa qoru ni uuma; ergaan sunis fakkeenya durboota kudhanii keessatti ergaa qoru Iyya Halkan Badhadhaa ti. Adeemsi qorumsa sanaas irra-deebiidhaan adeemsa qorumsa seenaa Miilaarootaati; sababni isaas fakkeenyi durboota kudhanii guyyoota dhumaa keessatti qubee qubeen irra deebi’amee raawwatama.
“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.
“Ani yeroo baʼee gara fakkeenya durba kudhanii nan qajeelfama; isaan keessaa shan ogeeyyii, shan immoo gowwoota turan. Fakkeenyi kun guutummaatti qubee qubeetti raawwatameera, akkasumas ni raawwatama; yeroo kanaaf hojii addaa qabaatii, ergaa ergamaa sadaffaatii wajjin wal fakkaatee, raawwatameera, akkasumas hamma xumura yeroootti dhugaa yeroo sana taʼee itti fufa.” 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.
Muuxannoon yeroo turtii sun qubee isaatiin guutummaatti dhuma abjuu Miiler irratti irra deebiʼee ni raawwatama ture; yeroo sanattis jawweewwan isaa aduurra caalaa yeroo kudhan ibsuu turan; kanaanis jawweewwan sun fakkeenya durboota kudhani keessatti qormaata dhumaa akka bakka buʼan ibsa. Kurnan mallattoo qormaataa dha; dhuma guyyoota kudhaniittis Daaniʼelii fi namoonni sadan jajjaboon warra nyaata Baabilon nyaachaa turan irra ilaalcha ijaatiin bareedoo fi furdatoo taʼanii argaman. Of tuultoonni Habaquuq keessatti warri amantiidhaan utuu hin taʼin of amansiisuudhaan jiraatan amala Baabilon guddifatan. Seenaa Miilerayitii keessatti isaan intallan Baabilon taʼan; Habaquuq keessattis paappaasummaan amala isaanii adda baasuuf hojii irra oola.
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.
Ilaa, lubbuun isaa kan of tuulte isa keessatti qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata. Eeyyee immoo, inni daadhiidhaan ni dogoggora; nama oftuuluu dha, mana isaattis hin turu; hawwii isaa akka awwaalaa ni bal’ifata, akka du’aattis ni ta’a, hin quufu; saboota hundumaa garuu gara ofii isaatti walitti qabata, uummata hundumaas gara ofii isaatti kuusa. Isaan kun hundinuu mammaaksa isa irratti hin kaasan ree, akkasumas jechama qoosaa isa irratti, akkana jedhanii: “Wayyoo isa kan waan kan isaa hin ta’in baay’ifatuu! hamma yoomiitti? Isa immoo kan suphee ulfaataa of irratti baatu!” Warri si ciniinan sun tasumaa hin ka’an ree, warri si dhiphisanis hin dammaqan ree? Atis boojuu isaanii ni taata. Ati saboota baay’ee waan boojiteef, hambi uummataa hundinuu si ni booji’a; sababii dhiiga namootaatiif, hammina biyyicha irratti, magaalaa irratti, warra achi keessa jiraatan hundumaa irrattis raawwatameef. 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.”
Adeemsi qorannaa sun, isa durboota Maatewos digdamii shan irratti dhufu, gosa waaqeffattootaa ni uuma; isaanis amala mootii kaabaa (paaphaasummaa), isa humna “saboota baayʼee saamte” taʼe san, guddifatan.
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.
Akkas jedhe Gooftaan jedhu, Kunoo, sabni tokko biyya kaabaa irraa dhufa, sabni guddaanis handaara lafaa irraa kaafama. Isaan xiyyaa fi eeboo ni qabatu; isaan gara-jabeeyyii dha, araaras hin qaban; sagaleen isaanii akka galaanaa ni guunguma; isaanis fardeen yaabbatanii, akka namoota waraanaaf hiriiraniitti, si irratti, yaa intala Xiyoon, ni qophaa’u. Nuyi oduu isaa dhageenyeerra; harki keenya ni laafe; dhiphinni nu qabateera, dhukkubbis akka dubartii deessu tokkoo nu irratti dhufeera. Gara dirree hin ba’in, karaa irrattis hin deeminaa; jechuunis billaan diinaa fi sodaan gama hundumaa jira. Yaa intala saba koo, uffata gaddaa hidhadhu, daaraa keessattis gangaladhu; akka ilma tokkichaaf gaddituutti booyi, boo’icha hadhaa’aa godhi; saamichaan nu balleessu sun tasuma nu irratti ni dhufa. Ermiyaas 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.
Gareewwan lamaan Habaquuq kanneen lama dha: warra amantiidhaan qajeelfaman, fi warra barsiisa Baabilon nyaatanii dhugan. Kanneen guyyoota dhumaa abjuu Miiler keessatti akka durbootaatti bakka bu’amanis, yookaan amala Kiristoos guddifatu, akkasiinis chaappaa Waaqayyoo ni fudhatu; yookaan immoo amala paaphaasummaa guddifatuu fi mallattoo bineensichaa ni fudhatu.
“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.
“Yeroon ifni dhugaan akka dukkana naamusaa gidduutti ibsitu dhufeera. Ergaan ergamaa sadaffaaffaa addunyaatti ergameera; innis namoonni mallattoo bineensichaa yookaan fakkii isaa adda isaanii irratti yookaan harka isaanii irratti akka hin fudhanne akeekkachiisa. Mallattoo kana fudhachuun jechuun murtii bineensichi godhe sanauma irra gaʼuu fi yaadota isumaas deggaruu jechuu dha; kunis dubbii Waaqayyoo irratti kallattiidhaan mormuudha. Warra mallattoo kana fudhatan hundumaa irraa, Waaqayyo akkana jedha: ‘Inni isumaas daadhii dheekkamsa Waaqayyoo, kan xoofoo dheekkamsa isaa keessatti utuu hin makamin naqame sana ni dhuga; fuula ergamoota qulqullootaa durattis, fuula Hoolichaas durattis ibiddaa fi diinaadhaan ni dhiphatama.’” 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.”
Warri qulqulluun daadhii Baabilon dhugan dhuma irratti daadhii dheekkamsa Waaqayyoo ni dhugu. Isaayyaas keessatti, macheeyyonni Efreem wantoota garagalchanii mul’isuun machii isaanii isa jaamaa argisiisu; gochi sunis akka “suphee dhadhaabaa”tti tilmaamamuu qaba.
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.
“Waa’ee guyyaa” akka mallattoo Kiristoositti adda baasuun, dhugaa “waa’ee guyyaa” garagalcha; sababiin isaas “waa’een guyyaa” mallattoo seexanaati. Miller’n “waa’ee guyyaa” akka waaqeffannaa ormaaatti adda baase, kun kallattiidhaan gabatee Habbaaquq irratti argisiifameera. Miller’n kutaa keessa Tessalonqee keessatti argate, isa isaaf akka hubatu dandeessise jechuun waaqeffannaan ormaa “kaafamee” akka ture, kunis “nama cubbuu” isa mana Waaqayyoo keessa taa’u akka mul’atuuf, dhugaa ijoo 2 Tessalonqee boqonnaa lammaffaa keessatti argamudha.
“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.
“Ani dubbisuu itti fufe; inni [guyyoota hunda] jedhu Daniel keessatti malee bakka biraa keessatti argame tokko illee argachuu hin dandeenye. Achiis ani [gargaarsa jechoota walbira qabee hiika isaanii agarsiisu tokkoon] jechoota isaa wajjin walitti hidhatanii dhaabbatan fudhadhe; ‘kaasuu; inni guyyoota hunda ni kaasa;’ ‘yeroo guyyoota hunda ni kaafamu irraa jalqabee,’ fi kkf. Ani dubbisuu itti fufe; ifa tokko illee waa’ee barreeffamichaa irratti nan argadha jedhee hin yaanne; dhumarratti garuu 2 Tessalonqee 2:7, 8 irra ga’e. ‘Dhoksaan hamminaa duraan iyyuu hojjachaa jira; garuu inni amma dhorku sun hanga karaa irraa keessaa kaafamutti ni dhorka; achiis inni hamaan sun ni mul’ata,’ fi kkf. Yommuu ani barreeffama sana irra ga’ettis, dhugaan kun akkam ifaa fi ulfina-qabeessa ta’ee mul’ate! Inni kunoo as jira! Inni sun guyyoota hunda dha! Egaa amma, Phaawulos ‘inni amma dhorku’ yookaan gufachiisu jechuu isaatiin maal jechuu isaa? ‘Nama cubbuu’ fi ‘hamaa’ jechuun Phaaphaasummaa jechuudha. Egaa, maaltu Phaaphaasummaan akka mul’atu gufachiisa? Maaliif, inni Sun Amantii Waaqeffannaa Taabotaati; kanaafuu, ‘guyyoota hunda’ jechuun Amantii Waaqeffannaa Taabotaati jechuu qaba.”—William Miller, Second Advent Manual, fuula 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.
Hiikni “kan yeroo hunda” jedhamee Tessalonqee keessatti ibsamee jiru, kan Miller argate, dhugaa ijoo kutaa sanaati. Yeroo Phaawulos warra dhugaa hin jaallanne, kanaafis dogoggora cimaa fudhatan adda baasu, inni shakkii tokko malee jibba dhugaa hiika waliigalaa keessatti adda baasaa jira; garuu dhugaan kutaa sana keessatti kallattiidhaan eerame sun, “kan yeroo hunda” jedhamu mootummaa Roomaa waaqeffannaa ormaa bakka bu’a jedhu dha.
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.
Ifni qaamaa ija dha; kanaaf yoo iji kee qajeelaa taʼe, guutummaan qaama kee ifaan ni guutama. Garuu yoo iji kee hamaa taʼe, guutummaan qaama kee dukkanaan ni guutama. Egaa ifni si keessa jiru dukkana yoo taʼe, dukkanichi sun hammam guddaa dha! Namni tokko gooftolii lama tajaajiluu hin dandaʼu; inni tokkoo ni jibba, isa kaan immoo ni jaallata; yookaan isa tokkootti ni maxxana, isa kaan immoo ni tuffata. Isin Waaqayyoo fi maamoonii tajaajiluu hin dandeessan. Maatewos 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.
dhugaan qofni qabuu dhugaadhaaf jaalala qofa, yookaan dhugaa jibbuudha. Karaa giddugaleessaa hin jiru. Dogoggorri cimaa durba duraa qaroo hin qabne irratti dhufu, kan Maatewos digdamii shan keessatti ibsame, ifa jawweewwan Miller kanneen qormaata isa dhumaa bakka bu’an diduu isaanii irratti hundaa’a. Qormaanni dhumaa Israa’el durii qormaata isaanii isa kurnaffa ture; jawweewwan Miller immoo bara dhumaa keessatti yeroo kudhan caalaa ifu. Mallattoon diddaa jawweewwan Miller “kan yeroo hundaa” dha; kana warri machaa Efreem dhaloota sadaffaa Adveentizimii keessatti garagalchan. “Kan yeroo hundaa” mallattoo sheexaanawaa waaqeffannaa ormaa ti. Warri machaa jawwee sobaa tokko galchan; innis isaanii Pirootestaantizimii gantuu irraa fidan, kan “kan yeroo hundaa” mallattoo Kiristoos taʼuu adda baasu.
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.
ମିଲ୍ଲରଙ୍କର ନିଜ “ରତ୍ନ”ମାନଙ୍କ ସମ୍ପର୍କରେ ଥିବା ବୁଝାମଣା, ସେ ଯେଉଁ ଇତିହାସିକ ପରିପ୍ରେକ୍ଷ୍ୟରେ ଉପସ୍ଥାପିତ ହେଲେ, ତାହା ଦ୍ୱାରା ସୀମିତ ଥିଲା। ଦ୍ୱିତୀୟ ଆଗମନ ହିଁ ପରବର୍ତ୍ତୀ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଘଟଣା ବୋଲି ଦୃଢ଼ ବିଶ୍ୱାସ କରି, 1798 ମସିହାରେ ପାପତନ୍ତ୍ର ଉପରେ ପଡ଼ିଥିବା ଘାତକ ଆଘାତକୁ ଦାନିଏଲ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟର ଚତୁର୍ଥ ଏବଂ ଶେଷ ପୃଥିବୀସ୍ଥ ରାଜ୍ୟର ପ୍ରତୀକ ଭାବେ ମାତ୍ର ଦର୍ଶାଇ ପାରିଥିଲେ। “ନିତ୍ୟ” ବିଷୟରେ ମଧ୍ୟ ମିଲ୍ଲରଙ୍କ ବୁଝାମଣା ସୀମିତ ଥିଲା; କାରଣ ତାଙ୍କ ସାକ୍ଷ୍ୟ ଅନୁସାରେ, ପ୍ରକାଶନ ମାଧ୍ୟମରେ ସେ ଅଧ୍ୟୟନର ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ପ୍ରଣାଳୀକୁ ନେଇଯାଇଥିଲେ, ଯାହାରେ ସେ କହିଥିଲେ ଯେ ସେ ନିଜ ବାଇବେଲ, କ୍ରୁଡେନଙ୍କ କନ୍କର୍ଡାନ୍ସ ବ୍ୟବହାର କରିଥିଲେ ଏବଂ କିଛି ସମ୍ବାଦପତ୍ର ପଢ଼ିଥିଲେ। ସେହି ପ୍ରକାରରେ ଅଧ୍ୟୟନ କରିବାର ତାଙ୍କର ସିଦ୍ଧାନ୍ତ ସରଳଭାବେ ତାଙ୍କ ମନରେ ଆସିଥିଲା।
“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.
“Waggaa kudha lamaan ani deistii ture keessatti, seenaawwan argachuu dandaʼe hundumaa nan dubbise; amma garuu Macaafa Qulqulluu nan jaalladhe; inni waaʼee Yesuus barsiisa ture! Taʼus, amma iyyuu kutaan hedduun Macaafa Qulqulluu naaf dukkanaaʼaa ture. Bara 1818 yookaan 19 keessa, yeroo hiriyyaa tokkoo wajjin haasaʼaa turetti, isa ani isa daawwadhutti, innis yeroo ani deistii turetti akkan dubbadhu na beekee fi [dhagaʼee] ture, haala hiika guddaa qabuun akkana jedhee na gaafate, ‘Barreeffama kanaa fi sanaa maal jetta?’ jechuun barreeffamoota durii ani yeroo deistii turetti morme agarsiisaa ture. Ani waan inni irratti kaʼe hubadhe; akkanas deebise—Yoo yeroo naaf kennite, isaan maal akka taʼan sitti hima. ‘Yeroo hammamii barbaadda?’ jedhe. Ani hin beeku, garuu sitti hima, jedheen deebise; sababiin isaas Waaqayyo mulʼata hubatamuu hin dandeenye kenneera jedhee amanuu hin dandeenye. Sana booda Macaafa Qulqulluu koo qoʼachuuf murteesse; jechuunis Hafuura Qulqulluun maal jechuu akka taʼe argachuu nan dandaʼa jedheen amane. Garuu akkuma murtii kana godhadheen yaadni tokko natti dhufe—‘Yoo kutaa hubachuu hin dandeenye tokko argatte, maal goota?’ Sana booda karaa Macaafa Qulqulluu qoʼachuu kana yaadeen:—Jechoota kutaalee akkasii nan fudhadha; guutummaa Macaafa Qulqulluu keessatti isaan hordofee, karaa kanaan hiika isaanii nan barbaada. Ani Cruden’s Concordance qaba ture; isa ani yaadutti inni addunyaa guutuu keessatti isa hundarra gaarii dha; kanaaf isa sanaa fi Macaafa Qulqulluu koo fuudhee, minjaala hojii koo bira nan taaʼe; waan biraa homaa hin dubbisne, gaazexoota xinnoo malees; sababiin isaas Macaafni Qulqulluun koo maal jechuu akka taʼe beekuu nan murteessee ture. 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.
Faayaawwan Miller kan beekaman qajeelfama qorannaa isaa qofaan utuu hin taʼin, mulʼata kallattiidhaan Waaqayyo biraa argameenis turan.
“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.
"Waaqayyo ergamaa Isaa garaa qotee-bulaa tokkoo, isa Macaafa Qulqulluu hin amanne, akka inni raajiiwwan qoratu isa geggeessuuf irratti hojjechuudhaaf erge. Ergamonni Waaqayyoo irra deddeebi’anii isa filatame sana daawwatanii, yaada isaa qajeelchuu fi raajiiwwan yeroo dheeraadhaaf saba Waaqayyootiif dukkanaa’an hubannoo isaatti banuuf dhufan. Jalqabni sansalata dhugaa isaaf kenname, innis walitti hidhama tokko irraa gara isa kaaniitti barbaadaa akka itti fufu geggeeffame; hamma inni Dubbii Waaqayyoo dinqisiifannaa fi ajaa’ibsiifannaa guddaadhaan ilaaluutti. Achi keessatti sansalata dhugaa guutuu ta’e arge. Dubbiin inni duraan waxyiidhaan kennamaa hin taane jedhee ilaalaa ture sun amma bareedinaa fi ulfina isaatiin mul’ata isaa duratti baname. Inni kutaan tokkoo Macaafa Qulqulluu kutaa biraa akka ibsu arge; yeroo himni tokko hubannoo isaatiif cufamee turettis, kutaa biraa Dubbii keessaa waan isa ibsu ni argata ture. Inni Dubbii Qulqulluu Waaqayyoo gammachuudhaan, akkasumas kabaja gadi fagoo fi soda ulfinaatiin ilaale." 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.
Yeroo Obboleettiin White, “Waaqayyo ergamaa Isaa” gara Milleritti erge jette, kunis ergamaan gara Milleritti ergame Gabri’el akka ta’e ibsa; jechuunis, “ergamaa Isaa” jechuun jecha Gabri’el irratti ramadame dha.
“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.
“Dubbiin ergamaa, ‘Ani Gabri’el, isa fuula Waaqayyoo dura dhaabatu,’ jedhan, inni mana murtiiwwan samii keessatti iddoo ulfina guddaa qabu akka qabuu agarsiisu. Inni yeroo ergaa tokkoo Daaniyaeliif fide, ‘Dhimmoota kana keessatti Mikaa’el [Kiristoos] Bulchaan kee malee, ana wajjin kan dhaabatu tokko illee hin jiru’ jedhe.” Daniel 10:21. “Fayyisaan waa’ee Gabri’el Mul’ata keessatti akkana jedha; ‘Innis ergamaa isaatiin gara tajaajilaa isaa Yohaannisitti ergee mallattoo ittiin beeksise.’” Revelation 1:1.” The Desire of Ages, 99.
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
Gabri’eelii fi ergamoonni kaan “yaada Millerii” ni qajeelchan; “raajiiwwan yeroo hundumaa saba Waaqayyootiif dukkanaa’anii turan hubachuufis” ni banu. Ergaan isaa karaa qajeelfama qorannaa isaa qofaan kan dagaage miti, mul’ata Waaqummaa keessattis ture. Mala isa Kitaaba Qulqulluu itti qorate iyyuu yaada isaa keessa ni dhufe. Yommuu Waaqayyo dhugaa gara yaada keenyaatti fidu, inni mul’ata Waaqummaa ti; kunis adeemsa Kitaaba Qulqulluu sirriitti qooduun dhugaa bira ga’uu irraa adda. Miller lamaan isaanii iyyuu ni hojjete; garuu mul’anni Waaqummaa mata-duree “kan yeroo hundumaa” jedhu hubachuuf akka inni gahetti keessaa tokko ture.
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 afaan garga jedhuu kan Daani’el boqonnaa saddeet, lakkoofsota sagal irraa hanga kudha lamaatti argamu hin hubate ture; waan inni qabu Macaafa Qulqulluu fi concordance odeeffannoo afaanota Macaafa Qulqulluu ilaalchisee duwwaa ta’e qofa waan tureef. Addaan baafannaa ‘sur’ fi ‘rum’, kan lameenuu “kaasuu” jedhanii hiikaman, hin argine ture. Akkasumas addaan baafannaa ‘miqdash’ fi ‘qodesh’, kan lameenuu “mana qulqullummaa” jedhanii hiikaman, hin argine ture.
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.
Dhugaan jecha ‘tamid’ isa yeroo dhibba tokkoo fi afur Macaafa Qulqulluu keessatti argamu hin argine taʼa ture. Dhugaan inni arguu hin dandeenye—inniis dhugaa isa inni arge sana illee taʼe—akka kana ture: yeroo dhibba tokkoo fi afur jechi Ibrootaa ‘tamid’ Macaafa Qulqulluu keessatti itti fayyadame keessaa, garuu kitaaba Daaniʼel qofa keessatti jechi Ibrootaa ‘tamid’ akka maqaaatti itti fayyadame. ‘Tamid’ jechuun jecha Ibrootaa “itti fufiinsa qabu” jechuudha; kitaaba Daaniʼel keessatti immoo “the daily” jedhamee hiikama.
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.”
Kitaaba Daani’eel qofa keessatti jechi kun maqaa ta’ee fayyadameera; yeroo sagaltamii sagalii kaan hunda keessatti immoo akka jecha ibsituutti fayyadameera. Kanaaf, yeroo hiiktoonni Macaafa Qulqulluu King James Daani’eel jecha kana yeroo shan maqaa ta’ee fayyadameen walitti dhufanitti, yeroo barreessitoonni Macaafa Qulqulluu kaan hundi jecha sana yeroo sagaltamii sagalii akka jecha ibsituutti fayyadaman, ulfaatinni ragaa isaan dirqisiisee akka itti fayyadama jecha sanaa Daani’eel maqaa ta’ee fayyadame “sirreessan” godhe. Daani’eel “sirreessuuf” jecha sana irratti jecha “aarsaa” jedhu dabalan; akkasumas maqaa sana gara jecha ibsituutti geeddaran. Ergasii hiiktoota sana “sirreessuuf,” Ellen White akkana jechuun galmeessituuf hafuuraan kakaafamte: isheen, “akka ani waa’ee ‘Daily’ ilaaleetti, jechi ‘sacrifice’ jedhamu ogummaa namaatiin dabalame, barruu sana kan hin taane ta’uu isaa; akkasumas Gooftaan ilaalcha isaa sirrii ta’e warra iyya sa’aatii murtii kennan sanaaf kenne” jette.
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, akka ragaa isaa mataatiin, “guyyaa hundumaa” hubachuuf barbaadaa ture; innis dhuma irratti 2 Tasalonqee keessatti isa hubate. Garuu akkasumas, akka ragaa isaa mataatiin, yeroo jecha tokko hubachuuf barbaadu, iddoo jechi sun itti fayyadame hundumaa ilaala ture; jechi sun immoo yeroo sagaltamii sagal dabalataan Macaafa Qulqulluu keessatti fayyadameera. Taʼus ragaan isaa waaʼee “guyyaa hundumaa” jedhu, “Ani dubbisaa itti fufe, iddoo biraa keessatti inni [guyaa hundumaa] argame tokko illee argachuu hin dandeenye, Daniel qofa keessatti malee,” jedhee yeroo dubbate, Daniel keessatti malee bakka biraa keessatti akka hin argine argisiisa. Miller qabeenyawwan sana gara argachuutti kan geggeeffame mala qorannaa isaa qofaan utuu hin taʼin, mulʼata Waaqayyoo isa tajaajila ergamootaa keessaa isaaf kennameenis ture.
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.
Kanaaf hubannaan isaa waaʼee “kan guyyaa guyyaa” jedhu sirrii ture; garuu daangeffamaa ture. Inni yeroo shanan “kan guyyaa guyyaa” jedhu keessatti Kitaaba Daaniʼel keessatti eerame keessaa, yeroo sadii keessaa tokko yeroo “kan guyyaa guyyaa” “fudhatamee” jedhu, yeroo lamaan kaan irraa hiika adda taʼe akka agarsiisu hubachuu hin dandeenye. Yeroo tokko “kan guyyaa guyyaa” jedhu jecha Ibrootaa ‘rum’ wajjin hojii irra oola; yeroo lamaan kaan immoo jecha Ibrootaa ‘sur’ wajjin hojii irra oola. Jechoonni lamaanuu akka “fudhachuu”tti hiikamu; garuu ‘rum’ Daaniʼel boqonnaa saddeet, lakkoofsa kudha tokko keessatti ol kaasuu fi ulfeessuu jechuun yommuu taʼu, boqonnaa kudha tokko, lakkoofsa soddomii tokko, fi boqonnaa kudha lama, lakkoofsa kudha tokko keessatti jechi ‘sur’ jechuun irraa kaasuu dha.
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.”
Warriin amantiiwwan nyaata fi dhugaatii Baabilon nyaatan, waan tokko yoo irraa fuudhante yookaan yeroo waan tokko ol kaastu, lamaan isaanii iyyuu gosa tokkoo keessaa jechuunis irraa fuudhamuu bakka buʼu; kanaaf jechoonni lamaan isaanii hiika tokko qabatanii akka hubataman falmu. Isaan “kan guyyaa guyyaa” yeroo sadii keessatti “ni irraa fudhatama” jedhamee ibsame yeroo hundumaa hiikni isaa irraa fuudhuu akka taʼe falmu; akkas gochuudhaanis Daaniʼel filannoo jechoota isaatiin of-eeggannoo hin goone jedhu. Isaan kana ifatti hin dubbatani; garuu akeeka barsiisa isaanii keessatti Daaniʼel iddoowwan sadii hundatti jecha ‘sur’ fayyadamuu qaba ture jedhu; sababiin isaas, akka amantiiwwan barsiisanitti, inni yeroo hundumaa “kan guyyaa guyyaa” “ni irraa fudhatama” jedhee waanuma tokko jechuu isaa ti.
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.
Isaanis jechoota ‘miqdash’ fi ‘qodesh’ jedhaman, kan lakkoofsonni lamaanuu boqonnaa saddeettaffaa keessatti lakkoofsa kudha tokko irraa hamma kudha afuriitti “mana qulqullummaa” jedhamee hiikaman irratti wantuma walfakkaataa sana godhu. Lakkoofsota afran sana keessatti yeroo hundumaa “mana qulqullummaa” jedhamee eeramutti, isaan hundinuu mana qulqullummaa Waaqayyoo akka bakka bu’an cimsee dubbatu. Kana irraa jechuunis, Daani’el keessatti eerawwan sadii sana hunda keessatti salphaatti ‘qodesh’ qofa fayyadamuu qaba ture; lakkoofsa kudha tokko keessatti ‘miqdash’ fayyadamuu hin qabu ture. Miller garuu garaagarummaa jechoota sanaa hin hubanne ture; haa ta’u malee, warri amantii ammayyaa ni hubatu, yommuu hubatan immoo garaagarummaan kamiyyuu akka hin beekamne cimsee dubbatu. Ta’us Miller, inni garaagarummaa jechoota sanaa hin hubanne sun, hubannoo warra amantii ammayyaa irraa faallaa ta’e irra ga’e.
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.
Dhugaan jiru, Daani’el barreessaa of-eeggannoo qabu ture; inni afaan Ibrootaa ni beeka ture, ogeeyyii Baabilon hundumaa caalaa yeroo kudhan caalchee akka ogeessaatti ilaalameera. Yoo eenyulleen itti fayyadama sirrii afaan Ibrootaa beeku ture, akkasumas seenaa addaa sana keessatti akkamitti sirriitti ibsamuu akka qabu hubatu ture, sun Daani’el ture. Yoo Daani’el jechoota garaagaraa itti fayyadame, isaan hiika garaagaraa dabarsuuf yaadaman waan ta’aniif, inni kaayyoodhaan bakka buusuuf barbaade. Yommuu itti fayyadama adda addaa Daani’el jechoota “mana qulqullummaa” yookaan “kaasuu” jedhamee hiikaman irratti godhe beekametti fudhatamu, isaan hubannaa Miller waa’ee “kan guyyaa guyyaa” jabeessu; hubannaan kunis Milleriin kutaa sana keessatti beekame, bakka Phaawulos warri dhugaa jibban gowwoomsaa cimaa akka fudhatan adda baasee ibsuutti.
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.
Warri dhugaa jibbananii soba jallina cimaa uumu amanan, akkasumas machoota Efreem jedhamanii bakka buʼu; isaanis garee lamaatti bakka buʼamaniiru. Gareen tokko hoggansa barate dha; gareen kaan immoo warra hin baranne, kanneen waan warri baratan isaan barsiisan qofa dhagaʼan dha. Isaan warra soba jala dhokatan, warra duʼa wajjin kakuu godhatan dha. Isaan durboota gowwaa Maatewos digdama shanii keessa jiran, akkasumas warra lubbuun isaanii ol kaate Habaaqquuq lama keessa jiran dha. Isaan warra dhugaa buʼuuraa abjuu Miller irraa morman dha; dhugaan sunis dhuma irratti yeroo kudhan caalaa ifa, kan kun qormaata kudhanaffaa fi isa dhumaa Israaʼel ammayyaatiif taʼe bakka buʼu, akkuma qormaata kudhanaffaa fi isa dhumaa Israaʼel duriitiif fakkeenya taʼeen.
We will continue this study in the next article.
Nuti mipya anaa gelelu ri pe'e na ɔkpo'e mamu ano.
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.
Waaqayyo Museedhaan, “Saba kun hamma yoomiitti na arrabsa? Mallattoolee ani isaan gidduutti argisiise hundumaa irratti iyyuu, hamma yoomiitti natti hin amanan? Ani dhaʼichaan isaan nan rukuta; dhaalaas isaan irraa nan balleessa; si keessaa immoo saba isaan caalaa guddaa fi jabaataa nan godha” jedhe. Museen immoo Waaqayyoon, “Yoos warri Gibxii kana ni dhagaʼu; ati humna keetiin saba kana isaan gidduudhaa ol baafteertaatii. Isaanis jiraattota biyya kanaatti ni himu; isaan Waaqayyo, ati saba kana gidduu akka jirtu, Waaqayyo, ati fuula duratti fuulaan akka mulʼattu, duumessi kees isaanii irra akka dhaabatu, guyyaadhaan utubaa duumeessaatiin, halkan immoo utubaa ibiddaatiin akka isaanii dura deemtu dhagaʼaniiru. Egaa ati saba kana hundumaa akka nama tokkootti yoo ajjeefte, saboonni maqaa kee dhagaʼan, ‘Waaqayyo biyya inni isaaniif kakate sana keessatti isaan galchuu hin dandeenye; kanaaf lafa onaa keessatti isaan fixe’ jedhanii ni dubbatu” jedhe.
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.
Ammas immoo humni Gooftaa koo akka inni guddaa ta’u nan kadhadha; akkuma ati dubbatte sana, “Gooftaan obsaa dha, araara guddaas qaba; inni yakkaa fi cubbuu dhiisa; garuu yakkamaa matumaanis bilisa hin godhu; hammina abbootii ilmaan irratti hamma dhaloota sadaffaa fi afraffaatti ilaala.” Kanaafuu, guddina araara keetiin akkuma saba kana Gibxi irraa jalqabee hamma ammaatti dhiifte sanaatti, yakka saba kanaa naa dhiisi, nan kadhadha. Gooftaanis akkana jedhe, “Akkuma ati jetteetti ani dhiiseera; garuu dhugumaan akkuma ani jiraadhu, lafti hundinuu ulfina Gooftaatiin ni guutama. Namoonni hundinuu ulfina koo fi dinqiiwwan koo kan ani Gibxii fi lafa onaa keessatti godhe arganii, yeroo kana mara kudhan na qoran, sagalee koos hin dhageenye; dhugumaan biyya ani abbootii isaanii kakanneef sana hin argan; warri na aarsan keessaa tokko iyyuu ishee hin argu. Garuu tajaajilaan koo Kaaleeb, waan hafuura biraa of keessaa qabuuf, guutummaatti na duukaa bu’eera; ani isa biyya inni itti seene sanatti nan galcha; sanyiin isaas ishee ni dhaala.” Lakkoobsa 14:11–24.