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# The Book of Daniel - Number Forty-Eight

Akwụkwọ Daniel — Nọmba Iri Anọ na Asatọ

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Ikpughe Amụma: Mkpa Ọhụ Habakọk, Tebụl Abụọ, na Ihe Omimi nke “Kwa Ụbọchị” n’Nkọwa Akwụkwọ Nsọ

Author

Jeff Pippenger

Published

January 12, 2024

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

Ịbawanye nke ihe ọmụma nke ọhụụ banyere Osimiri Ulai nọchiri anya ya bụ ihe e dere n’ikpeazụ n’elu mbadamba nkume abụọ nke Habakuk.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Ejikọtakwara ya na amụma ndị ha weere dị ka ndị metụtara oge ọbịbịa nke ugboro abụọ ahụ bụ ntụziaka e mere nke pụrụ iche ka o kwekọọ n’ọnọdụ ha nke ejighị n’aka na nchekasị, ma na-agba ha ume ka ha jiri ndidi chere n’okwukwe na ihe nke dị ugbu a ọchịchịrị n’ịghọta ha ga-eme ka o doo anya n’oge ya.”

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “N’etiti amụma ndị a bụ nke Habakkuk 2:1–4: ‘Aga m eguzo n’elu nche m, dozie onwe m n’elu ụlọ nche ahụ, ma elee anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Jehova wee zaa m, sị, Dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba akwụkwọ, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge. Lee, mkpụrụ obi ya nke eweliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Dịka mbido n’afọ 1842, ntụziaka e nyere n’amụma a ka e ‘dekọọ ọhụụ ahụ, mee ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ,’ akpalitela Charles Fitch ịkwadebe eserese amụma iji kọwaa ọhụụ nke Daniel na Mkpughe. E lere mbipụta eserese a anya dịka mmezu nke iwu ahụ e nyere Habakuk. Otú ọ dị, n’oge ahụ, ọ dịghị onye chọpụtara na otu amụma ahụ na-egosikwa oge yiri ka e nwere ịkwụsịtụ n’ime mmezu nke ọhụụ ahụ—oge nchere. Mgbe ndakpọ olileanya ahụ gasịrị, akụkụ Akwụkwọ Nsọ a pụtara ihe dị nnọọ mkpa: ‘N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụrụgodị na ọ na-anọ ọdụ, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị anọ ọdụ…. Onye ezi omume ga-esi n’okwukwe ya dị ndụ.” 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.

Mbadamba nkume abụọ nke Habakuk bụ, n’amụma, ndị àmà abụọ. Dị ka Akwụkwọ Nsọ si dị, a ga-akpọkọta ndị àmà abụọ ọnụ iji mee ka eziokwu guzosie ike.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Ma ọ bụrụ na ọ gaghị ege gị ntị, mgbe ahụ kpọrọ otu ma ọ bụ mmadụ abụọ ọzọ ka ha soro gị, ka n’ọnụ ndị àmà abụọ ma ọ bụ atọ ka e wee mee ka okwu ọbụla guzosie ike. Matiu 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.

Mgbe e dobere tebụl abụọ Habakkuk (chaatị ndị pionia nke 1843 na 1850) n’elu ibe ha, ha na-eme ka eziokwu ndị bụ ọla dị oke ọnụ nke nrọ Miller pụta ìhè ma guzosie ike. Njehie nke 1843, dịka e gosiri ya n’elu tebụl mbụ, mgbe e dobere ya n’elu tebụl nke abụọ, na-eguzobe oge ichere nke ọhụụ ahụ. Miller (onye nche ihe atụ nke akụkọ ihe mere eme ahụ) jụrụ ajụjụ banyere ihe ọ ga-ekwu n’oge arụmụka nke akụkọ ihe mere eme ya.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> M ga-eguzo n’ebe nche m, m ga-edobe onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Onyenwe anyị nyere Miller iwu ka o dee ọhụụ ahụ, ma n’nrọ ya o debere igbe ahụ nke nwere ọhụụ ahụ n’elu tebụl dị n’etiti ime ụlọ ya.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Onyenwe anyị wee zaa m, sị, Dee ọhụụ a, meekwa ka o doo anya n’elu mbadamba akwụkwọ, ka onye na-agụ ya wee gbaa ọsọ. Habakkuk 2:2.

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

Tebụl ndị ahụ mgbe ahụ na-akọwapụta oge nchere na ndakpọ olileanya mbụ.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> N’ihi na ọhụụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge. Habakkuk 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Usoro ule nke nzọụkwụ atọ nke mmụba nke ihe ọmụma (akụ Miller) mepụtara ka e mesịrị ka e gosipụtara.

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

> Lee, mkpụrụ-obi ya nke a weliri elu adịghị ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.

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

A ga-egosi ìgwè abụọ nke ndị na-efe ofufe site n’usoro nnwale nke Daniel isi nke iri na abụọ.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Gaa ije gị, Daniel: n’ihi na e mechiela okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, mee ka ha dị ọcha dị ka ọcha, a ga-anwale kwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghị onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Ndị-amamihe nke Daniel bụ ụmụ agbọghọ-amaghị nwanyị ndị amamihe nke Matiu iri abụọ na ise, ndị e mere ndị ezi omume site n’okwukwe; ndị ajọ omume ahụ bụkwa ụmụ agbọghọ-amaghị nwanyị ndị nzuzu, ndị e buliri elu n’nganga. N’isi ngwụcha nrọ Miller, ọla dị oké ọnụ ahịa ahụ na-anọchi anya mmanụ dị n’ilu banyere ụmụ agbọghọ-amaghị nwanyị iri ahụ, nke bụ ozi ahụ.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “A na-emebi nsọpụrụ Chineke mgbe anyị na-anabataghị nkwurịta okwu ndị ọ na-ezigara anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụsa n’ime mkpụrụ obi anyị ka e wee zigara ya ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anabataghị mmanụ nsọ ahụ, ndị na-edebeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ-amaghị ihe ndị ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha agbakwasịwo n’iyi.” 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.

Ìhè nke ọla Miller n’ụbọchị ikpeazụ ga-enwu ìhè ugboro iri karịa, ma ọnụọgụgụ iri ma ìhè bụkwa ihe nnọchianya nke ule. N’ụbọchị ikpeazụ, nke e gosiri n’ọgwụgwụ nrọ Miller, ìhè nke eziokwu e sere n’elu mbadamba Habakkuk na-emepụta ozi ule, nke, n’ilu ụmụ agbọghọ iri ahụ, e ji ya nọchite anya ozi Mkpu Etiti Abalị. Usoro ule ahụ bụ mmegharị nke usoro ule nke akụkọ ihe mere eme ndị Millerite, n’ihi na a na-emegharị ilu ụmụ agbọghọ iri ahụ n’ụbọchị ikpeazụ ruo n’akwụkwọ ozi ọ bụla.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “A na-ezo m aka ugboro ugboro n’ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ise kwa bụ ndị nzuzu. Ilu a emezuwo ma ga-emezukwa ruo n’akwụkwọ ozi ikpeazụ, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, o mezuwo ma ga-anọgide bụrụ eziokwu nke dị ugbu a ruo ọgwụgwụ nke oge.” 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.

Iri bụ akara nke ule, ma n’ókè ngwụcha nke ụbọchị iri, Daniel na ndị ikom atọ ahụ dị nsọ pụtara n’anya ka ha maa mma karịa, ma baa ụba n’ahụ karịa ndị ahụ na-eri nri Babilọn. Ndị nganga ahụ e ji nọchite anya ha n’akwụkwọ Habakkuk, ndị biri site n’ịtụkwasị onwe ha obi, ọ bụghị site n’okwukwe, zụlitere agwa Babilọn. N’akụkọ ihe mere eme nke ndị Millerait, ha ghọrọ ụmụnwaanyị Babilọn, ma n’akwụkwọ Habakkuk, ọ bụ àgwà amụma nke ọchịchị popu ka e ji akọwapụta agwa ndị họọrọ ibi ndụ na-abụghị nke okwukwe.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Lee, mkpụrụobi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Ee kwa, n’ihi na ọ na-emebi iwu site na mmanya, ọ bụ nwoke mpako, ọ dịghịkwa anọ n’ụlọ; onye na-agbatị ọchịchọ ya dịka ala mmụọ, bụrụkwa dịka ọnwụ, a pụghịkwa imeju ya afọ; kama ọ na-achịkọtara onwe ya mba niile, na-akpakọtakwa onwe ya mmadụ niile: Ị̀ bụ na ndị a niile agaghị ebuli ilu megide ya, na ilu ịkwa emo megide ya, sị, Ahụhụ ga-adịrị onye ahụ nke na-amụba ihe na-abụghị nke ya! ruo ole mgbe? na onye ahụ nke ji ụrọ dị arọ ebu onwe ya ibu! Ị̀ bụ na ndị ga-ata gị agaghị ebili na mberede, na ndị ga-enye gị nsogbu agaghị eteta, i wee bụrụ ihe nkwata nye ha? N’ihi na i bukọrọ ọtụtụ mba, ndị fọdụrụ n’etiti ndị mmadụ ga-ebukọrọkwa gị; n’ihi ọbara mmadụ, na n’ihi ime ihe ike nke ala, nke obodo, na nke ndị niile bi n’ime ya. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Usoro ọnwụnwa ahụ e wetara n’elu ụmụ agbọghọ na-amaghị nwoke nke Matiu iri abụọ na ise na-amịpụta otu òtù ndị na-efe ofufe, ndị mepụtara agwa nke eze ugwu (nọchite anya ọchịchị ndị popu), onye bụkwa ike ahụ nke “kwatara ọtụtụ mba n’iyi.” Ọ bụ ike ndị popu ka a na-atakwa na mberede, dị nnọọ ka nkịta siri rie Jezebel.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Otú a ka Onye-nwe-anyị kwuru, Lee, otu ndị mmadụ na-abịa site n’ala ugwu, a ga-ebulikwa nnukwu mba site na nsọtụ nile nke ụwa. Ha ga-ejide ụta na ube; ha bụ ndị obi tara mmiri, ha enweghịkwa ebere; olu ha na-ada ka mkpọtụ oke osimiri; ha na-agbakwa n’elu ịnyịnya, haziri n’usoro dịka ndị ikom e debere maka agha imegide gị, O ada Zayọn. Anyị anụwo akụkọ ya: aka anyị adịwo ike ọgwụgwụ: ahụhụ ejidela anyị, na ihe mgbu, dị ka nke nwanyị na-amụ nwa. Apụla n’ubi, ejesikwala ije n’ụzọ; n’ihi na mma agha nke onye iro na ụjọ dị n’akụkụ nile. O ada nke ndị m, kee onwe gị akwa mkpuchi, tụfuo onwe gị n’ntụ; mee iru uju, dịka maka naanị otu nwa nwoke, kwa akwa ákwá kasị ilu: n’ihi na onye mbibi ahụ ga-abịa na mberede megide anyị. Jeremiah 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.

Klaasị abụọ nke Habakuk bụ ndị a gụrụ n’ime ezi omume site n’okwukwe, na ndị riri ma ṅụọ ozizi nile nke Babịlọn. Ndị nọ n’ụbọchị ikpeazụ nke nrọ Miller, ndị e ji ụmụ agbọghọ na-amaghị nwoke nọchite anya ha, ma ọ bụ na ha na-etolite agwa Kraịst, ma si otú a nata akara nke Chineke, ma ọ bụ na ha na-etolite agwa nke ọchịchị papa, ma nata akara nke anụ ọhịa ahụ.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Oge eruola ka ezi ìhè ahụ na-enwu n’etiti ọchịchịrị omume. E zigala ozi nke mmụọ-ozi nke atọ n’ụwa, na-adọ ndị mmadụ aka ná ntị ka ha ghara ịnara akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya n’egedege ihu ha ma ọ bụ n’aka ha. Ịnata akara a pụtara ịbịa n’otu mkpebi ahụ anụ ọhịa ahụ mere, na ịkwado otu echiche ahụ, n’ịgụ isi kpọmkwem megide okwu Chineke. Banyere ndị niile natara akara a, Chineke na-ekwu, ‘Onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara na-enweghị ngwakọta n’ime iko nke iwe ya; a ga-ata ya ahụhụ n’ọkụ na sọlfọ n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Ndị na-amaghị nwoke ndị na-aṅụ mmanya Babịlọn ga-emesịa aṅụ mmanya iwe Chineke. N’Aịzaya, ndị mmanya juputara n’Efraim na-egosipụta ìsìbì ha nke ịṅụbiga mmanya ókè site n’ịtụgharị ihe ihu ala na ihu elu, a ga-elekwa omume ahụ anya dị ka “ụrọ onye ọkpụ ite.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Ịkọwa “ihe a na-achụ kwa ụbọchị” dịka ihe nnọchianya nke Kraịst na-atụgharị eziokwu nke “ihe a na-achụ kwa ụbọchị” n’isi ala, n’ihi na “ihe a na-achụ kwa ụbọchị” bụ ihe nnọchianya nke Setan. Nkọwa Miller nyere banyere “ihe a na-achụ kwa ụbọchị” dịka ikpere arụsị ka e gosipụtara kpọmkwem n’elu tebụl Habakuk. Nchọpụta Miller banyere akụkụ Akwụkwọ Nsọ ahụ dị na Ndị Tesalonaịka, nke mere ka o nwee nghọta na ọ bụ ikpere arụsị ka e “wepụrụ,” ka e wee mee ka “nwoke nke mmehie,” onye nọ ọdụ n’ụlọ nsọ Chineke, pụta ìhè, bụ eziokwu bụ isi dị na Tesalonaịka nke Abụọ, isi nke abụọ.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Agụrụ m gaa n’ihu, ma enweghị m ike ịhụ ihe atụ ọzọ ọ bụla nke e ji ya [ihe a na-akpọ daily] mee ihe, ma e wezụga n’akwụkwọ Daniel. Mgbe ahụ, [site n’enyemaka nke concordance] ewere m okwu ndị ahụ nke dị n’ihe metụtara ya, ‘wepụ;’ ọ ga-ewepụ daily; ‘site n’oge a ga-ewepụ daily,’ wdg. Agụrụ m gaa n’ihu, ma chee na agaghị m ahụ ìhè ọ bụla n’ihe odide ahụ; n’ikpeazụ, abịarutere m 2 Thessalonians 2:7, 8. ‘N’ihi na ihe omimi nke ajọ omume amalitela ịrụ ọrụ ugbua; naanị onye ahụ nke na-egbochi ugbu a ga-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụ ka a ga-ekpughe onye ajọ omume ahụ,’ wdg. Ma mgbe m rutere n’ihe odide ahụ, Ewoo, lee ka eziokwu ahụ siri pụta n’ìhè nke ọma ma bụrụkwa nke ebube! Nke a ka ọ bụ! Nke ahụ bụ daily! Ọ dị mma ugbu a, gịnị ka Pọl pụtara site n’okwu a, ‘onye ahụ nke na-egbochi ugbu a,’ ma ọ bụ na-egbochi? Site n’‘onye mmehie ahụ,’ na ‘onye ajọ omume ahụ,’ a na-ekwu banyere Popery. Ọ dị mma, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee Popery? Gịnịkwa mere, ọ bụ Pagani; ya mere, ‘daily’ aghaghị ịpụta Pagani.” —William Miller, Second Advent Manual, ibe 66.” Advent Review and Sabbath Herald, Jenụwarị 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Ihe “nke kwa ụbọchị” pụtara n’akwụkwọ Ndị Tesalonaịka, nke Miller chọpụtara, bụ eziokwu bụ isi nke akụkụ Akwụkwọ Nsọ ahụ. Mgbe Pọl kọwara ndị na-adịghị ahụ eziokwu n’anya, ndị ga-anatakwa aghụghọ siri ike n’ihi ya, n’ezie ọ na-akọwa ịkpọasị eziokwu n’ozuzu ya; ma eziokwu a na-ezo aka na ya kpọmkwem n’akụkụ ahụ bụ eziokwu na “nke kwa ụbọchị” na-anọchi anya Rom ndị ọgọ mmụọ.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Ìhè nke ahụ́ bụ anya: ya mere, ọ bụrụ na anya gị dị ọcha, ahụ́ gị niile ga-ejupụta n’ìhè. Ma ọ bụrụ na anya gị dị njọ, ahụ́ gị niile ga-ejupụta n’ọchịchịrị. Ya mere, ọ bụrụ na ìhè ahụ dị n’ime gị bụrụ ọchịchịrị, lee ka ọchịchịrị ahụ hà ukwuu! Ọ dịghị onye pụrụ ijere ndị nna ukwu abụọ ozi: n’ihi na ma ọ bụ na ọ ga-akpọ otu asị, hụ nke ọzọ n’anya; ma ọ bụkwanụ na ọ ga-arapara n’otu, ledakwa nke ọzọ anya. Unu apụghị ijere Chineke na mamọn ozi. Matiu 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Ọ dị naanị ịhụnanya maka eziokwu, ma ọ bụ ịkpọasị eziokwu. Ebe etiti adịghị. Nnukwu aghụghọ ahụ nke na-abịakwute ụmụ agbọghọ na-amaghị ihe nke Matiu iri abụọ na ise dabeere n’ịjụ ha jụrụ ìhè nke ọla Miller nke na-anọchi anya ule ikpeazụ. Ule ikpeazụ nke Izrel oge ochie bụ ule nke iri ha, ọla Miller na-enwukwa ugboro iri karịa n’ụbọchị ikpeazụ. Akara nke ịjụ ọla Miller bụ “the daily,” nke ndị mmanya nke Ifrem tụgharịrị n’isi n’ọgbọ nke atọ nke Adventizim. “The daily” bụ akara Setan nke ikpere arụsị. Ndị mmanya ahụ webatara ọla adịgboroja, nke ha si na Protestantizim ndapụ n’ezi ofufe bute, nke na-akọwa “the daily” dịka akara nke Kraịst.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Nghọta Miller nwere banyere nkume-ya dị oké ọnụ ahịa bụ nke e kpaara ókè site n’akụkọ ihe mere eme nke e bilitere ya n’ime ya. Ebe o kwenyesiri ike na Ọbịbịa nke Abụọ bụ ihe omume amụma na-esonụ, ọnya ahụ na-egbu egbu nke ọchịchị papacy n’afọ 1798 pụrụ nanị ịnọchite anya alaeze ụwa nke anọ na nke ikpeazụ nke Daniel isi nke abụọ. A kpaakwara Miller ókè n’ịghọta ya banyere “ihe a na-eme kwa ụbọchị,” n’ihi na àmà ya bụ na site na mkpughe e duuru ya n’ụzọ ọmụmụ pụrụ iche, nke ọ kọwara na o ji Akwụkwọ Nsọ ya, Concordance nke Cruden, ma na-agụkwa ụfọdụ akwụkwọ akụkọ. Mkpebi ya ịmụ n’ụzọ ahụ bịara nanị n’uche ya.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “N’ime afọ iri na abụọ ahụ m bụ onye kweere na Chineke naanị ya, agụrụ m akụkọ ihe mere eme niile m pụrụ ịchọta; ma ugbu a, ahụrụ m Bible n’anya. Ọ kuziri banyere Jisọs! Ma ọbụna otu a, e nwere ezigbo akụkụ nke Bible nke ka bụ ọchịchịrị n’ebe m nọ. N’afọ 1818 ma ọ bụ 19, mgbe mụ na otu enyi m kparịtara ụka, onye m gara ileta, ma onye ma m ma nụkwaara m ka m na-ekwu okwu mgbe m bụ onye kweere na Chineke naanị ya, ọ jụrụ m, n’ụzọ nwere nnukwu ihe ọ pụtara, sị, ‘Gịnị ka i chere banyere amaokwu a, na nke ahụ?’ na-ezo aka n’amaokwu ochie ndị ahụ m jụrụ mgbe m bụ onye kweere na Chineke naanị ya. Aghọtara m ihe ọ na-achọ ime, wee zaa—Ọ bụrụ na ị ga-enye m oge, aga m agwa gị ihe ha pụtara. ‘Oge ole ka ị chọrọ?’ Amaghị m, ma aga m agwa gị, ka m zara, n’ihi na enweghị m ike ikwere na Chineke enyela mkpughe nke a na-apụghị ịghọta. Mgbe ahụ, ekpebiri m ịmụ Bible m, na-ekwere na m pụrụ ịchọpụta ihe Mmụọ Nsọ pụtara. Ma ozugbo m mere mkpebi a, echiche ahụ bịakwutere m—‘Ka e were ya na ị hụ otu amaokwu ị na-apụghị ịghọta, gịnị ka ị ga-eme?’ Mgbe ahụ, ụzọ a e si amụ Bible batara m n’uche:—Aga m ewere okwu ndị dị n’amaokwu ndị dị otu a, soro ha n’ime Bible niile, ma chọpụta ihe ha pụtara n’ụzọ a. Enwere m Concordance nke Cruden, nke m chere na ọ bụ nke kachasị mma n’ụwa; ya mere, ewere m ya na Bible m, nọdụ ala n’oche ọrụ m, ma agụghị ihe ọ bụla ọzọ, ma e wezụga ntakịrị akwụkwọ akụkọ, n’ihi na ekpebisiri m ike ịmata ihe Bible m pụtara. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

A matara ọla Miller ọ bụghị nanị site n’ụzọ ọ si amụ ihe, kama kwa site n’okwughe sitere n’aka Chineke ozugbo.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Chineke zitere mmụọ-ozi Ya ka ọ metụta obi otu onye ọrụ ugbo nke na-ekweghị na Baịbụl, iji duru ya ịchọ amụma nile. Ndị mmụọ-ozi nke Chineke gara ugboro ugboro ileta onye ahụ a họpụtara, ka ha duzie uche ya ma meghee nghọta ya banyere amụma ndị a na-abụwo ọchịchịrị mgbe niile n’ebe ndị Chineke nọ. E nyere ya mmalite nke agbụ eziokwu ahụ, e wee duru ya n’ihu ịchọ njikọ mgbe njikọ gachara, ruo mgbe o jiri ịtụnanya na mmasi lee Okwu Chineke anya. Ọ hụrụ n’ebe ahụ agbụ eziokwu zuru oke. Okwu ahụ nke ọ lere anya na ọ bụghị nke sitere n’ike mmụọ nsọ, meghere ugbu a n’ihu ọhụhụ ya n’ịma mma na n’ebube ya. Ọ hụrụ na otu akụkụ nke Akwụkwọ Nsọ na-akọwa akụkụ ọzọ, ma mgbe otu amaokwu mechiri nghọta ya, ọ hụrụ n’akụkụ ọzọ nke Okwu ahụ ihe nke kọwara ya. O were Okwu nsọ nke Chineke n’ọṅụ na n’asọpụrụ miri emi nakwa n’egwu nsọ.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Mgbe Nwannaanyị White kwuru na “Chineke zitere mmụọ ozi Ya” n’aka Miller, nke a na-egosi na Gebriel bụ mmụọ ozi e zitere n’aka Miller, n’ihi na “mmụọ ozi Ya” bụ aha e kenyere Gebriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Okwu nke mmụọ ozi ahụ, ‘Abụ m Gebriel, onye na-eguzo n’ihu Chineke,’ na-egosi na ọ nọ n’ọnọdụ nsọpụrụ dị elu n’ụlọikpe eluigwe. Mgbe ọ bịara n’ozi nye Daniel, ọ sịrị, ‘Ọ dịghị onye na-eso m guzosie ike n’ihe ndị a, ma e wezụga Maịkel [Kraịst] Onye-isi unu.’ Daniel 10:21. Banyere Gebriel, Onye Nzọpụta ahụ kwuru n’Akpughe, na-asị na ‘O zitere ya ma gosi ya site n’aka mmụọ ozi Ya nye ohu Ya Jọn.’ Nkpughe 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.”

E zigara Gabriel na ndị mmụọ ozi ndị ọzọ ka ha duzie uche Miller ma “meghee nghọta ya amụma ndị bụ́buola ihe gbara ọchịchịrị n’ebe ndị nke Chineke nọ.” Ozi ya apụtaghị nanị site n’usoro ọmụmụ ya, kama site kwa na mkpughe sitere n’aka Chineke. Usoro ahụ n’onwe ya o jiri mụọ Akwụkwọ Nsọ abatala n’uche ya. Mgbe Chineke wetara eziokwu n’uche anyị, nke ahụ bụ mkpughe sitere n’aka Chineke, n’adịghị ka iru n’eziokwu site n’usoro nke ikewa Akwụkwọ Nsọ nke ọma. Miller mere ha abụọ, ma mkpughe sitere n’aka Chineke aghaghị ịbụ akụkụ nke ụzọ Miller si ruo n’ịghọta isiokwu ahụ nke “nke ụbọchị niile.”

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 agaghị ama mgbanwe okike dị na Daniel isi nke asatọ, amaokwu itoolu ruo iri na abụọ, n’ihi na naanị ihe o nwere bụ Bible na concordance nke na-enweghị ozi ọbụla gbasara asụsụ ndị e ji dee Bible. Ọ gaghị ahụ ọdịiche dị n’etiti “sur” na “rum” nke a na-asụgharị ha abụọ dị ka “wepụ.” Ọ gaghị ahụkwa ọdịiche dị n’etiti “miqdash” na “qodesh” nke a na-asụgharị ha abụọ dị ka “ebe nsọ.”

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Ọ gaghị ahụ eziokwu nke okwu “tamid” nke a hụrụ otu narị ugboro anọ n’Akwụkwọ Nsọ. Eziokwu ahụ ọ na-agaghị ahụ (nke bụkwa eziokwu ahụ ọ hụrụ), bụ na n’ime otu narị ugboro anọ ahụ e ji okwu Hibru “tamid” mee ihe n’Akwụkwọ Nsọ, ọ bụ naanị n’akwụkwọ Daniel ka e ji okwu Hibru “tamid” dịka aha. “Tamid” bụ okwu Hibru nke pụtara “na-aga n’ihu mgbe niile”, a na-atụgharịkwa ya dịka “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Naanị n’akwụkwọ Daniel ka e ji okwu ahụ mee aha, ebe n’oge iri itoolu na itoolu ndị ọzọ e ji ya mee nkwuwapụta. N’ihi nke a, mgbe ndị ntụgharị Akwụkwọ Nsọ King James chere ihu na Daniel jiri okwu ahụ ugboro ise dịka aha, ebe ndị odeakwụkwọ ndị ọzọ nile nke Akwụkwọ Nsọ jiri okwu ahụ ugboro iri itoolu na itoolu dịka nkwuwapụta, ibu nke ihe àmà manyere ha idozi ojiji Daniel ji okwu ahụ dịka aha. Iji dozie Daniel, ha gbakwụnyere okwu ahụ bụ “àjà” n’Okwu ahụ, ma si otu a gbanwee aha ka ọ bụrụ nkwuwapụta. Ma mgbe ahụ, iji dozie ndị ntụgharị ahụ, e nyere Ellen White mmụọ nsọ idekọ na ọ, “hụrụ banyere ‘Daily,’ na okwu ahụ bụ ‘sacrifice’ bụ ihe amamihe mmadụ tinyere, nakwa na ọ bụghị nke ederede ahụ; na Onyenwe anyị nyere echiche ziri ezi banyere ya ndị ahụ kwusara mkpu awa ikpe ahụ.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller, site n’akaebe ya, nọ na-achọ ịghọta “nke kwa ụbọchị,” nke o mechara ghọta n’ime 2 Ndị Tesalonaịka. Ma kwa, site n’akaebe nke ya onwe ya, mgbe ọ na-achọ ịghọta otu okwu, ọ na-atụle ebe ọ bụla e ji okwu ahụ mee ihe, ma e ji okwu ahụ mee ihe ugboro iri itoolu na itoolu ọzọ n’ime Akwụkwọ Nsọ. Ma akaebe ya banyere “nke kwa ụbọchị” bụ na ọ hụghị ya ebe ọ bụla ọzọ ma e wezụga n’akwụkwọ Daniel, mgbe o kwuru, “Agụrụ m n’ihu, ma enweghị m ike ịhụ ebe ọzọ a hụrụ ya [nke kwa ụbọchị], ma ọ bụghị n’ime Daniel.” E duuru Miller ruo n’ihe ịchọ mma ndị ahụ ọ bụghị naanị site n’ụzọ ọmụmụ ya, kama kwa site na mkpughe nke Chineke e nyere ya site n’ozi ndị mmụọ ozi.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Nke a bụ ihe kpatara na nghọta ya banyere “ihe a na-eme kwa ụbọchị” ji bụrụ nke ziri ezi, ma bụrụkwa nke nwere oke. Ọ pụghị ịmata na n’ime ugboro ise e zoro aka na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, otu n’ime ugboro atọ e kwuru na “e wepụrụ” “ihe a na-eme kwa ụbọchị,” nọchiri anya ihe ọzọ pụtara dị iche na ugboro abụọ ndị ọzọ. Otu ugboro ka e ji okwu Hibru “rum” mee ihe gbasara “ihe a na-eme kwa ụbọchị,” ugboro abụọ ndị ọzọ kwa ka e ji okwu Hibru “sur” mee ihe. A na-atụgharị okwu abụọ ahụ dịka “wepụ,” ma “rum” dị na Daniel isi nke asatọ, amaokwu nke iri na otu pụtara “ibuli elu na inye otuto,” ebe na isi nke iri na otu, amaokwu nke iri atọ na otu, na isi nke iri na abụọ, amaokwu nke iri na otu, okwu “sur” pụtara “iwepụ.”

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Ndị ọkà mmụta okpukpe ndị na-eri ma na-aṅụ nri Babilọn na-arụ ụka na ma ị na-ewepụ ihe, ma ọ bụ mgbe ọ bụla ị na-ebuli ihe elu, ha abụọ na-anọchi anya ụdị iwepụ; ya mere, a ghaghị ịghọta okwu abụọ ahụ dị ka ndị nwere otu ihe ha pụtara. Ha na-arụ ụka na ugboro atọ ahụ e kwuru “ihe a na-eme kwa ụbọchị,” nke a “wepụrụ,” na-apụta mgbe niile iwepụ; site n’ime nke a, ha na-egosi na Daniel enweghị nlezianya n’ịhọrọ okwu ya. Ha anaghị ekwu nke ahụ n’ihu ọha n’ụzọ doro anya, ma site n’ihe echiche ha na-eduga na ya, ha na-akụzi na Daniel kwesịịrị iji okwu ahụ bụ “sur” n’ebe ugboro atọ ahụ niile pụtara, n’ihi na, dịka ndị ọkà mmụta okpukpe ahụ si kwuo, o doro anya na ọ pụtara otu ihe ahụ oge ọbụla e kwuru na “ihe a na-eme kwa ụbọchị” “wepụrụ.”

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.

Ha na-emekwa otu ihe ahụ n’okwu ndị a bụ “miqdash” na “qodesh,” nke a sụgharịrị ha abụọ dịka “ebe nsọ,” n’amaokwu nke iri na otu ruo nke iri na anọ nke isi nke asatọ. N’ihe nkọwa ọ bụla nke “ebe nsọ” n’ime amaokwu anọ ndị ahụ, ha na-ekwusi ike na ha niile na-anọchi anya ebe nsọ nke Chineke. Site n’ịtụgharị uche ọzọ, Daniel gaara eji naanị “qodesh” n’ihe nkọwa atọ ahụ niile, ma ghara iji “miqdash” n’amaokwu nke iri na otu. Miller agaraghị amata ọdịiche dị n’etiti okwu ndị ahụ, ma ndị ọkà mmụta okpukpe nke oge a na-amata ya, ma mgbe ha mere otú ahụ, ha na-ekwusi ike na ekwesịghị ikweta ọdịiche ọbụla. Ma otu o sina dị, Miller, onye na-amataghị ọdịiche dị n’etiti okwu ndị ahụ, rutere n’nghọta nke megidere nke ndị ọkà mmụta okpukpe nke oge a.

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.

Eziokwu bụ na Daniel bụ onye dere ihe nke ọma nke ukwuu, onye maara asụsụ Hibru, a kpebikwara na amamihe ya karịrị nke ndị amamihe niile ọzọ nke Babilọn okpukpu iri, bụ́ ndị n’onwe ha bụ ndị nwere nnukwu amamihe n’obodo ha. Ọ bụrụ na e nwere onye maara ojiji ziri ezi nke asụsụ Hibru, na otú a ga-esi gosipụta ya nke ọma n’akụkọ ahụ pụrụ iche, ọ bụ Daniel. Ọ bụrụ na Daniel jiri okwu dị iche iche, ọ bụ n’ihi na e bu n’obi ka ha wepụta nkọwa dị iche iche, nke o kpachaara anya chọọ igosipụta. Mgbe a kwetara ojiji pụrụ iche Daniel jiri okwu ndị a sụgharịrị ịbụ “ebe nsọ” ma ọ bụ “wepụ,” ha na-akwado nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” nke Miller matara n’otu amaokwu ahụ ebe Pọl na-egosi na ndị kpọrọ eziokwu asị ka e kpebiri ịnara aghụghọ siri ike.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned 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.

Ndị na-akpọ eziokwu asị ma na-ekwere ụgha nke na-emepụta aghụghọ siri ike, a na-anọchitekwa ha anya dịka ndị aṅụrụma nke Ifrem, ndị a na-ekewa n’ụdị abụọ. Otu ụdị bụ ndị ndu mmụta, ụdị nke ọzọ bụ ndị nkịtị na-amụtaghị akwụkwọ, ndị ga-anụ naanị ihe ndị mmụta na-akụziri ha. Ha bụ ndị na-ezo onwe ha n’okpuru ụgha, ndị na-emekwa ọgbụgba-ndụ na ọnwụ. Ha bụ ndị mkpụrụobi ha buliri elu n’Habakuk isi abụọ, ha bụkwa ụmụ agbọghọ-amaghị-ama nke Matiu iri abụọ na ise. Ha bụ ndị na-ajụ eziokwu ndị ntọala nke nrọ Miller, nke na-enwu ugboro iri karịa n’ọgwụgwụ (na-anọchi anya ule nke iri na nke ikpeazụ maka Izrel nke oge a), dịka e si jiri ule nke iri na nke ikpeazụ maka Izrel oge ochie mee ihe nnọchianya.

We will continue this study in the next article.

Anyi ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> 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.

> Onyenweanyị wee sị Mozis, Ruo olee mgbe ka ndị a ga na-akpasu m iwe? Ruo olee mgbe ka ha ga-ajụ ikwere m, n’agbanyeghị ihe ịrịba ama niile nke m gosiri n’etiti ha? Aga m eji ọrịa otiti tie ha, wepụkwa ha n’ihe nketa, ma m ga-esi n’aka gị mee mba ka ukwuu ma sie ike karịa ha. Mozis wee sị Onyenweanyị, Mgbe ahụ ndị Ijipt ga-anụ ya, n’ihi na i ji ike gị wepụta ndị a n’etiti ha; ha ga-agwakwa ndị bi n’ala a ya: n’ihi na ha anụwo na gị, Onyenweanyị, nọ n’etiti ndị a, na a na-ahụ gị, Onyenweanyị, ihu na ihu, na igwe ojii gị na-eguzo n’elu ha, na ị na-aga n’ihu ha, n’ehihie n’ogidi igwe ojii, na n’abalị n’ogidi ọkụ. Ugbu a, ọ bụrụ na ị ga-egbu ndị a niile dịka otu nwoke, mgbe ahụ mba niile nụrụ aha gị ga-ekwu, sị, N’ihi na Onyenweanyị enweghị ike ibubata ndị a n’ala ahụ nke O ṅụrụ ha iyi, ya mere O gburu ha n’ọzara. Ma ugbu a, arịọ m gị, ka ike nke Onyenwe m bụrụ nnukwu, dịka i kwuru, sị, Onyenweanyị na-adịte aka n’iwe, bụrụkwa onye ebere dị ukwuu, na-agbaghara ajọ omume na njehie, ma n’ụzọ ọ bụla ọ dịghị agụta onye ikpe mara na onye aka ya dị ọcha, na-achọpụta ajọ omume nke ndị nna n’ahụ ụmụ ruo n’ọgbọ nke atọ na nke anọ. Biko, gbaghara ajọ omume nke ndị a dịka ịdị ukwuu nke ebere gị si dị, dịka i si gbaghara ndị a site n’Ijipt ruo ugbu a. Onyenweanyị wee sị, Agbagharala m dịka okwu gị siri dị: ma n’eziokwu dịka m dị ndụ, ụwa niile ga-ejupụta n’ebube nke Onyenweanyị. N’ihi na ndị ikom ahụ niile, ndị hụrụ ebube m na ọrụ ebube m, nke m mere n’Ijipt na n’ọzara, ma nwalee m ugbu a ugboro iri ndị a, ma geeghị ntị n’olu m; n’ezie ha agaghị ahụ ala ahụ nke m ṅụrụ nna ha iyi, ọ dịghịkwa onye ọ bụla n’ime ndị kpasuru m iwe ga-ahụ ya: ma ohu m Keleb, n’ihi na o nwere mmụọ ọzọ n’ime ya, ma soro m kpamkpam, ya ka m ga-ebubata n’ala ahụ ọ gara; mkpụrụ ya ga-enwetakwa ya dịka ihe nketa. Ọnụ Ọgụgụ 14:11–24.

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