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

Igitabo cya Daniyeli — Icya magana rimwe na mirongo ine n’umunani

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Guhishura Imbonerahamwe z’Ubuhanuzi: Iyerekwa rya Habakuki n’Inzozi za Miller

Author

Jeff Pippenger

Published

March 20, 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.

Ukwiyongera kw’ubumenyi kugaragazwa n’iyerekwa ry’Umugezi wa Ulai ni ko amaherezo kwanditswe ku byapa bibiri bya Habakuki.

> “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.

> “Byari bihujwe n’ubuhanuzi bari barafashe ko bwerekezaga ku gihe cyo kuza kwa kabiri, harimo n’inyigisho zari zikwiranye by’umwihariko n’imimerere yabo yo gushidikanya no guhangayika, kandi zabateraga inkunga yo gutegereza bihanganye mu kwizera ko ibitari bisobanutse neza mu bwenge bwabo icyo gihe byari kuzahindurwa ibisobanutse mu gihe gikwiriye.”

> “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.’

> “Muri ubwo buhanuzi harimo n’ubwa Habakuki 2:1–4: ‘Nzahagarara ku munara wanjye wo kurinda, niyerekeze ku gihome, kandi ntegereze kureba icyo Azambwira, n’icyo nzasubiza igihe nzacyahwa. Uwiteka aransubiza, arambwira ati: Andika ibyo yeretswe, ubishyire ku bisate mu buryo busobanutse, kugira ngo ubisoma abashe kwiruka. Kuko ibyerekanywe ni iby’igihe cyagenwe, ariko ku iherezo bizavuga, kandi ntibizabeshya; nubwo byatinda, ubitegereze, kuko bizaza rwose, ntibizatinda. Dore, umutima we wishyize hejuru ntutunganiye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe.’”

> “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.

> Nko no mu wa 1842, amabwiriza yatanzwe muri ubu buhanuzi yo “kwandika ibyerekanywe, ukabigaragaza neza ku bipande, kugira ngo ubisoma abashe kwiruka,” ni yo yatumye Charles Fitch atekereza gutegura imbonerahamwe y’ubuhanuzi kugira ngo isobanure ibyerekanywe bya Daniyeli n’Ibyahishuwe. Gutangaza iyo mbonerahamwe byafashwe nk’isohozwa ry’itegeko Habakuki yahawe. Nyamara icyo gihe nta wigeze abona ko muri ubwo buhanuzi nyine havugwamo ugusa n’ukwatinza gusohozwa kw’ibyerekanywe—igihe cyo gutinda. Nyuma yo gucika intege, ayo magambo yo mu Byanditswe yaje kugaragara ko afite ubusobanuro bukomeye cyane ati: “Kuko ibyerekanywe bigitegereje igihe cyabigenewe, ariko ku iherezo bizavuga, kandi ntibizabeshya: nubwo byatinda, ubyitegereze; kuko rwose bizasohora, ntibizatinda…. Umukiranutsi azabeshwaho no kwizera kwe.” Intambara Ikomeye, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Ibisate bibiri bya Habakuki, mu buryo bw’ubuhanuzi, ni abagabo babiri b’abahamya. Mu buryo bwa Bibiliya, abahamya babiri bagomba kuzanwa hamwe kugira ngo ukuri gushingweho.

> 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.

> Ariko natakwumva, uzajyane n’undi umwe cyangwa babiri, kugira ngo ijambo ryose rihamirizwe mu kanwa k’abahamya babiri cyangwa batatu. Matayo 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.

Iyo imbonerahamwe ebyiri za Habakuki (imbonerahamwe z’abapayiniya zo mu 1843 no mu 1850) zishyizwe hamwe zisobekeranye, zemeza ukuri kwari “imitako y’agaciro” yo mu nzozi za Miller. Ikosa ryo mu 1843, ryerekanwe ku mbonerahamwe ya mbere, iyo rishyizwe hamwe risobekeranye n’imbonerahamwe ya kabiri, rishyiraho “igihe cyo gutinda” cy’iyerekwa. Miller (umurinzi w’ikigereranyo w’ayo mateka) yabajije icyo yagombaga kuvuga muri mpaka zo mu mateka ye.

> 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.

> Nzahagarara ku munara wanjye wo kurinda, niyerekeze ku munara muremure, kandi nzategereza ndebe icyo azambwira, n’icyo nzasubiza igihe nzacyahwa. Habakuki 2:1.

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

Uwiteka yategetse Miller kwandika iyerekwa, kandi mu nzozi ze ashyira isanduku yarimo iryo yerekwa ku meza yari hagati mu cyumba cye.

> 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.

> Uwiteka aransubiza, aravuga ati: Andika ibyo weretswe, ubisobanuze neza ku bisate, kugira ngo ubisoma abashe kwiruka. Habakuki 2:2.

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

Imbonerahamwe noneho zigaragaza igihe cyo gutinda n’ugucika intege kwa mbere.

> 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.

> Kuko ibyerekwa bigenewe igihe cyagenwe; ariko ku iherezo kizavuga, kandi ntikizabeshya: naho cyatinda, ugitegereze; kuko rwose kizaza, ntikizatinda. Habakkuki 2:3.

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

Nuko ibyiciro bibiri bigaragazwa hashingiwe ku kwiyongera kw’ubumenyi birahagarariwe.

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

> Dore, umutima we wirarira ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakuki 2:4.

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

Amatsinda abiri y’abaramya yari kugaragazwa n’igikorwa cyo kugerageza kivugwa muri Daniyeli igice cya cumi na kabiri.

> 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.

> Nuko aramubwira ati: “Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazatunganywa, bazezwa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe wo muri bo uzabisobanukirwa; ariko abanyabwenge bo bazabisobanukirwa.” Daniyeli 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.

“Abanyabwenge” bo muri Daniyeli ni ba bakobwa b’inkumi b’abanyabwenge bo muri Matayo 25 batsindishirijwe no kwizera, naho abanyabyaha ni ba bakobwa b’inkumi b’abapfu bari barishyize hejuru mu bwibone. Ku iherezo ry’inzozi za Miller, ayo mabuye y’agaciro agereranya amavuta yo mu mugani w’inkumi icumi, ari yo yari ubutumwa.

> “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.

> “Imana irasuzugurwa igihe tutakira ubutumwa itwoherereza. Bityo tuba twanze ya mavuta ya zahabu yashakaga gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uti: ‘Dore, umukwe araje; nimusohoke mujye kumusanganira,’ abazaba batarakira ya mavuta yera, abatabungabiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bazaba bifitemo bwo kubona ayo mavuta, kandi imibereho yabo izaba isenyutse.” 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.

Mu minsi y’imperuka, amabuye y’agaciro ya Miller yari kuzamurika inshuro icumi kurushaho; kandi umubare cumi ni ikimenyetso cy’igeragezwa, nk’uko n’umucyo na wo ari ikimenyetso cyaryo. Mu minsi y’imperuka, ihagarariwe n’iherezo ry’inzozi za Miller, umucyo w’ukuri ugaragajwe ku bisate bya Habakuki ubyara ubutumwa bw’igeragezwa, ari na bwo, mu mugani w’abakobwa cumi, ari ubutumwa bw’igeragezwa bw’Induru yo mu Gicuku. Iyo nzira y’igeragezwa ni ugusubirwamo kw’inzira y’igeragezwa yo mu mateka y’Abamilerite, kuko umugani w’abakobwa cumi usubirwamo uko wakabaye kwose mu minsi y’imperuka.

> “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.

> “Akenshi mpora nerekezwaho umugani w’abakobwa cumi b’inkumi, batanu muri bo bari abanyabwenge, naho batanu ari abaswa. Uyu mugani warasohoye kandi uzakomeza gusohora kugeza ku nyuguti ya nyuma, kuko ufite uko ukoreshwa by’umwihariko muri iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 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.

Ibibaho cy’igihe cyo gutinda cyari kuzongera kubaho uko kiri kose ku iherezo ry’inzozi za Miller, kandi amabuye ye y’agaciro yari kuzahinda inshuro icumi kurusha izuba; bityo bikagaragaza ko ayo mabuye y’agaciro ahagarariye ikigeragezo cya nyuma kiri mu mugani w’abakobwa cumi b’isugi. Icumi ni ikimenyetso cy’ikigeragezo, kandi ku iherezo ry’iminsi icumi Daniyeli na ba bandi batatu b’intwari bagaragaranaga ubwiza kurusha abandi kandi bakagira umubyibuho urushijeho, kurusha abaryaga indyo y’i Babuloni. Abibone bo muri Habakuki babeshwagaho no kwishyira imbere, atari ukwizera, bateje imbere imico ya Babuloni. Mu mateka y’Abamillerite babaye abakobwa ba Babuloni, kandi muri Habakuki ubupapa bukoreshwa mu kugaragaza imico yabo.

> 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.

> Dore, umutima we wirarira nturi ugororotse muri we; ariko umukiranutsi azabeshwaho n’ukwizera kwe. Koko kandi, kubera ko acumura abinyujije muri vino, ni umuntu w’umwibone, kandi ntaguma iwe; wagura irari rye nk’ikuzimu, kandi ameze nk’urupfu, ntashobora guhaga; ahubwo yikoranyirizaho amahanga yose, kandi yirundaniriza amoko yose. Mbese abo bose ntibazamuciraho umugani, n’umugani wo kumunnyega, maze bakavuga bati: “Azabona ishyano uwongereza ibitari ibye! Bizageza ryari? Kandi n’uwihikaho ibumba ryinshi!” Mbese abazakurumira ntibazahaguruka bitunguranye, kandi abazaguhagarika umutima ntibazakanguka, maze uhinduke iminyago yabo? Kubera ko wasahuye amahanga menshi, abasigaye bose bo mu moko bazagusahura; bazabiterwa n’amaraso y’abantu, n’urugomo rwakorewe igihugu, n’umurwa, n’abawutuye bose. 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.”

Igikorwa cyo kugeragezwa cyazanywe ku bakobwa b’isugi bo muri Matayo makumyabiri na gatanu gitanga itsinda ry’abaramya, bamaze gutsimbataza imico y’umwami wo mu majyaruguru (ubupapa), ari na bwo butegetsi “bunyaze amahanga menshi.”

> 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.

> Uku ni ko Uwiteka avuga ati: Dore, abantu baturutse mu gihugu cy’amajyaruguru baraza, kandi ishyanga rikomeye rizahaguruka riturutse ku mpera z’isi. Bazafata umuheto n’icumu; ni abanyamwaga, nta mbabazi bagira; ijwi ryabo rirarangara nk’inyanja; kandi bagendera ku mafarashi, bateguwe nk’abantu b’intambara kukurwanya, wa mukobwa wa Siyoni we. Twumvise inkuru yabyo: amaboko yacu acika intege; umubabaro watwifashe, n’uburibwe nk’ubw’umugore uri ku nda. Ntugasohoke ngo ujye mu murima, kandi ntugendere mu nzira; kuko inkota y’umwanzi n’ubwoba biri impande zose. Wa mukobwa w’ubwoko bwanjye we, wambare ibigunira, wigaragure mu ivu; ucure icyunamo nk’icy’umwana w’ikinege, ugire umuborogo ukaze cyane; kuko umusahuzi azadutungura akadutera. Yeremiya 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.

Amatsinda abiri ya Habakuki ni ay’abatsindishirizwa no kwizera, n’ay’abariye kandi banyoye inyigisho za Babuloni. Abo mu minsi y’imperuka y’inzozi za Miller bagereranywa nk’abakobwa b’inkumi, baba bateza imbere imico ya Kristo, bityo bakakira ikimenyetso cy’Imana, cyangwa bagateza imbere imico ya papa, bakakira ikimenyetso cy’inyamaswa.

> “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.

> “Igihe kigeze ngo umucyo nyakuri urabagirane hagati y’umwijima w’umuco mboneragaciro. Ubutumwa bw’umumarayika wa gatatu bwoherejwe ku isi, buburira abantu kwirinda kwakira ikimenyetso cy’inyamaswa cyangwa icy’igishushanyo cyayo ku gahanga kabo cyangwa ku maboko yabo. Kwakira iki kimenyetso bisobanuye kugera ku cyemezo kimwe n’icyo inyamaswa yafashe, no gushyigikira ibitekerezo bimwe na byo, mu buryo bunyuranye rwose n’Ijambo ry’Imana. Ku birebana n’abakira bose iki kimenyetso, Imana iravuga iti: ‘Na we azanywa kuri vino y’uburakari bw’Imana, isutswe itavanzwemo amazi mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama.’” Review and Herald, July 13, 1897.

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

Abakobwa b’isugi banywa vino ya Babuloni amaherezo bazanywa vino y’uburakari bw’Imana. Muri Yesaya, ibisindisha by’Abefurayimu bigaragaza ubusinzi bwabyo bw’ubuhumyi bihindura ibintu bicuritse, kandi icyo gikorwa kigomba gufatwa nk’“ibumba ry’umubumbyi.”

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.

Kugaragaza “igitambo gihoraho” nk’ikimenyetso cya Kristo, bihindura ukuri kw’“igitambo gihoraho” bikubika hasi hejuru, kuko “igitambo gihoraho” ari ikimenyetso cya satani. Kugaragaza kwa Miller ko “igitambo gihoraho” ari ubupagani byerekanirwa mu buryo butaziguye ku mbaho za Habakuki. Ivumburwa rya Miller ry’igice cyo mu Batesalonike, ryatumye asobanukirwa ko ari ubupagani “bwakuweho,” kugira ngo “umuntu w’icyaha” wicaye mu rusengero rw’Imana ahishurwe, ni ryo kuri kw’ibanze kuboneka mu 2 Abatesalonike, igice cya kabiri.

> “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.

> “Nasomye nkomeza, ariko sinashoboraga kubona ahandi hantu na hamwe aho icyo kintu [the daily] cyabonetse, keretse muri Daniyeli. Hanyuma [nifashishije igitabo cy’amagambo ahuje] mfata ayo magambo yari ahuriye na cyo, ngo ‘gukuraho;’ azakuraho the daily; ‘uhereye igihe the daily izaba ikuwemo,’ n’ibindi. Nkomeza gusoma, nibwira ko ntazabona umucyo kuri uwo murongo; amaherezo nza kugera kuri 2 Abatesalonike 2:7, 8. ‘Kuko ubwiru bw’ubugome bumaze gukora; ariko ubu hariho ukibuza, kugeza aho azakurwa mu nzira, maze uwo munyabugome abe ari bwo ahishurwa,’ n’ibindi. Nuko ngeze kuri uwo murongo, yewe, ukuntu ukuri kwagaragaye neza kandi kwuje ubwiza! Ni ho kiri! Icyo ni cyo the daily! None se, Pawulo aba ashaka kuvuga iki iyo avuze ngo ‘uriho ubu ukibuza,’ cyangwa ugitambamira? Mu ‘muntu w’icyaha,’ no muri ‘uwo munyabugome,’ havugwamo Ubupapa. None se, ni iki kibangamira ko Ubupapa buhishurwa? Ni Ubupagani; bityo rero, ‘the daily’ igomba kuba isobanura Ubupagani.” —William Miller, Second Advent Manual, paji ya 66.” Advent Review and Sabbath Herald, 6 Mutarama 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.

Insobanuro ya “ibya buri munsi” muri Abatesalonike, iyo Miller yavumbuye, ni yo kuri kw’ibanze kw’uyu murongo. Igihe Pawulo aranga abadakunda ukuri, kandi bazahabwa kuyobywa gukomeye kubw’ibyo, nta gushidikanya aba arimo aranga urwango rw’ukuri mu buryo rusange; ariko ukuri kuvugwa mu buryo butaziguye muri uyu murongo ni ukuvuga ko “ibya buri munsi” bishushanya Roma ya gipagani.

> 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.

> Itara ry’umubiri ni ijisho; nuko rero niba ijisho ryawe ritunganye, umubiri wawe wose uzuzura umucyo. Ariko niba ijisho ryawe ari ribi, umubiri wawe wose uzuzura umwijima. Nuko rero niba umucyo uri muri wowe ari umwijima, uwo mwijima waba ukomeye ute! Nta muntu ushobora gukorera abatware babiri; kuko ashobora kwanga umwe, agakunda undi; cyangwa se akifatanya n’umwe, agasuzugura undi. Ntimushobora gukorera Imana na mamoni. Matayo 6:22–24.

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

Hariho gusa gukunda ukuri, cyangwa kwanga ukuri. Nta mwanya wo hagati ubaho. Ubuyobe bukomeye buzagwira abageni b’abapfu bo muri Matayo makumyabiri n’itanu bushingiye ku kuba baranze umucyo w’imitako ya Miller ihagarariye ikigeragezo cya nyuma. Ikigeragezo cya nyuma cya Isirayeli ya kera cyari ikigeragezo cyayo cya cumi, kandi imitako ya Miller irabagirana inshuro icumi kurushaho mu minsi y’imperuka. Ikimenyetso cyo kwangwa kw’imitako ya Miller ni “the daily,” icyo abanywi b’inzoga bo muri Efurayimu bahinduye bacurika mu gisekuru cya gatatu cy’Abadivantisiti. “The daily” ni ikimenyetso cya satani cy’ubupagani. Abo banywi b’inzoga bazanye umutako w’impimbano, bakuye mu Baporotesitanti b’abahakanyi, uvuga ko “the daily” ari ikimenyetso cya Kristo.

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

Imyumvire ya Miller ku byerekeye imitako ye yari ifite aho igarukira bitewe n’amateka yarerewemo. Kubera ko yari yemejwe ko Ukuza kwa Kabiri ari cyo gikorwa cy’ubuhanuzi gikurikira, igikomere cyica cy’ubupapa mu 1798, cyashoboraga gusa guhagararira ubwami bwa kane kandi bwa nyuma bwo ku isi bwo muri Daniyeli 2. Miller na none yari afite aho agarukira mu myumvire ye ku byerekeye “ibya buri munsi,” kuko ubuhamya bwe bugaragaza ko binyuze mu guhishurirwa yayobowe ku buryo bwihariye bwo kwiga, aho yavuze ko yakoresheje Bibiliya ye, Concordance ya Cruden kandi agasoma ibinyamakuru bimwe na bimwe. Icyemezo cye cyo kwiga muri ubwo buryo cyari cyaje gusa mu ntekerezo ze.

> “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.

> “Mu myaka cumi n’ibiri namaze ndi umwemera Imana mu buryo bwa deisme, nasomye amateka yose nashoboraga kubona; ariko noneho nakundaga Bibiliya kuko yigishaga ibyerekeye Yesu! Nyamara hari hakiri igice kinini cya Bibiliya cyari kikimbera umwijima. Mu wa 1818 cyangwa 1819, nkiri mu kiganiro n’incuti! Nasuye, kandi yari yaramenye kandi [yarumvise] ibyo navugaga nkiri umudeiste, yambajije, mu buryo bwari bufite icyo busobanuye cyane, ati: ‘Utekereza iki kuri uyu murongo n’uriya?’ yerekezaga ku mirongo ya kera nari narajyaga nshidikanyaho nkiri umudeiste. Nasobanukiwe icyo yashakaga kugeraho, maze ndamusubiza nti—Numpa igihe, nzakubwira icyo isobanura. ‘Igihe kingana iki ushaka?’ Sinzi, ariko nzakubwira, ni ko namusubije, kuko ntashoboraga kwemera ko Imana yatanze ibyahishuwe bidashobora gusobanuka. Hanyuma niyemeje kwiga Bibiliya yanjye, nizeye ko nshobora kumenya icyo Umwuka Wera yashakaga kuvuga. Ariko ako kanya nkiri maze gufata icyo cyemezo, igitekerezo kiza mu mutima wanjye—‘Byagenda bite niba ubonye umurongo udashobora gusobanukirwa, uzakora iki?’ Uburyo bwo kwiga Bibiliya bwahise buza mu bwenge bwanjye:—Nzafata amagambo ari mu mirongo nk’iyo, nyakurikirane muri Bibiliya yose, maze menye icyo asobanura muri ubwo buryo. Nari mfite Cruden’s Concordance, iyo ntekereza ko ari yo nziza kurusha izindi zose mu isi; nuko mfata iyo n’iyo Bibiliya yanjye, nicara ku meza yanjye yo kwandikiraho, kandi nta kindi nasomaga, uretse ibinyamakuru bike, kuko nari niyemeje kumenya icyo Bibiliya yanjye ishaka kuvuga. 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.

Amabuye y’agaciro ya Miller ntiyamenyekaniye gusa ku buryo bwe bwo kwiga, ahubwo yanamuhishuriwe n’Imana ubwayo.

> “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.

> “Imana yohereje marayika Wayo kugira ngo akore ku mutima w’umuhinzi wari utaremeye Bibiliya, amuyobore gushakashaka ubuhanuzi. Abamarayika b’Imana bakundaga gusura uwo watoranyijwe, kugira ngo bayobore ibitekerezo bye kandi bahishurire ubwenge bwe ubuhanuzi bwari bwarahoranye umwijima ku bwoko bw’Imana. Yahawe intangiriro y’uruhererekane rw’ukuri, kandi ayoborwa gukomeza gushakashaka urunigi ku rundi, kugeza ubwo yitegereje Ijambo ry’Imana afite gutangara no kurishimira. Yabonye muri ryo urunigi rw’ukuri rutunganye. Iryo Jambo yari yarafashe nk’iritahumetswe noneho ryifungura imbere y’amaso ye mu bwiza no mu ikuzo byaryo. Yabonye ko igice kimwe cy’Ibyanditswe bisobanura ikindi, kandi iyo umurongo umwe wari ukingiranye ku bwenge bwe, yabonaga mu kindi gice cy’Ijambo ibyawusobanuraga. Yafataga Ijambo ryera ry’Imana anezerewe kandi aryubashye cyane, afite no kuritinya kwera.” 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.

Iyo Mushikiwabo White avuga ko “Imana yohereje marayika wayo” kuri Miller, aba agaragaza ko Gaburiyeli ari we marayika wohererejwe Miller, kuko “marayika wayo” ari ijambo ryitirirwa Gaburiyeli.

> “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.

> “Amagambo y’umumarayika, ngo: ‘Ndi Gaburiyeli, uhagarara imbere y’Imana,’ agaragaza ko afite umwanya w’icyubahiro cyo hejuru mu ngoro zo mu ijuru. Igihe yazanaga ubutumwa kuri Daniyeli, yaravuze ati: ‘Nta n’umwe umfasha muri ibi, keretse Mikayeli [Kristo] umutware wanyu.’ Daniyeli 10:21. Umukiza avuga ibyerekeye Gaburiyeli mu Ibyahishuwe, ati yuko ‘Yabimwoherereje kandi abimenyekanisha binyuze ku mumarayika We ku mugaragu We Yohana.’ Ibyahishuwe 1:1.” _Uwifuzwa Ibihe Byose_, 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.”

Gaburiyeli n’izindi marayika bayoboye “ibitekerezo bya” Miller kandi “bamukingurira gusobanukirwa n’ubuhanuzi bwahoze ari ubw’umwijima ku bwoko bw’Imana.” Ubutumwa bwe ntibwaturutse gusa ku buryo bwe bwo kwiga, ahubwo bwaje no ku bw’ihishurirwa ry’Imana. Uburyo nyirizina yakoresheje mu kwiga Bibiliya bwaje gusa mu bwenge bwe. Iyo Imana izanye ukuri mu bwenge bwacu, biba ari ihishurirwa ry’Imana, bitandukanye no kugera ku kuri binyuze mu nzira yo gusobanura neza Bibiliya. Miller yakoze byombi, ariko ihishurirwa ry’Imana ryari igice cy’uburyo Miller yaje gusobanukirwa n’ingingo y’“ibya buri munsi.”

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 ntiyari kumenya ihindagurika ry’igitsina riboneka muri Daniyeli igice cya munani, umurongo wa cyenda kugeza ku wa cumi n’ibiri, kuko icyo yari afite cyonyine ari Bibiliya n’igitabo cy’inyunganizi y’amagambo kidafite amakuru ayo ari yo yose yerekeye indimi za Bibiliya. Ntiyari kubona itandukaniro riri hagati ya “sur” na “rum,” byombi bisobanurwa ngo “gukuraho.” Ntiyari kubona kandi itandukaniro riri hagati ya “miqdash” na “qodesh,” byombi bisobanurwa ngo “aheranda.”

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.

Ntiyari kuba yarabonye ukuri kw’ijambo “tamid” riboneka inshuro ijana n’enye muri Bibiliya. Ukuri atashoboraga kubona (kandi ni na ko kuri yabonye), ni uku gukurikira: mu nshuro ijana n’enye ijambo ry’Igiheburayo “tamid” rikoreshwa muri Bibiliya, igitabo cya Daniyeli ni cyo cyonyine iryo jambo ry’Igiheburayo “tamid” rikoreshwamo nk’izina. “Tamid” ni ijambo ry’Igiheburayo risobanura “ikidacogora,” kandi mu gitabo cya Daniyeli rihindurwa ngo “ibya buri munsi.”

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.”

Ni mu gitabo cya Daniyeli gusa aho iryo jambo ryakoreshejwe nk’izina, naho izindi nshuro mirongo cyenda n’icyenda ryakoreshejwemo nk’inshinga ndangahantu. Kubera iyo mpamvu, igihe abasemuzi ba Bibiliya ya King James bahuraga na Daniyeli akoresha iryo jambo inshuro eshanu nk’izina, mu gihe abanditsi bandi bose ba Bibiliya baryakoresheje inshuro mirongo cyenda n’icyenda nk’inshinga ndangahantu, uburemere bw’ibihamya bwabahatiye “gukosora” imikoreshereze ya Daniyeli y’iryo jambo nk’izina. Kugira ngo “bakosore” Daniyeli, bongeyeho ijambo “igitambo” kuri iryo jambo, maze bityo bahindura izina barigira inshinga ndangahantu. Hanyuma, kugira ngo bakosore abasemuzi, Ellen White yahumetswe kwandika ko we “yabonye ku byerekeye ‘Ihoraho,’ ko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’umuntu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye igitekerezo nyacyo cyaryo abatanze ubutumwa bw’isaha y’urubanza.”

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.

Nk’uko Miller ubwe yabyihamirije, yashakaga gusobanukirwa “ikintu gihoraho,” kandi amaherezo yagusobanukiwe muri 2 Abatesalonike. Ariko kandi, nk’uko na we ubwe yabyihamirije, iyo yashakaga gusobanukirwa ijambo, yitaga kuri buri hantu hose iryo jambo ryakoreshejwe, kandi iryo jambo rikaba rikoreshwa ahandi inshuro mirongo cyenda n’icyenda muri Bibiliya. Nyamara ubuhamya bwe ku byerekeye “ikintu gihoraho” ni uko atahabonye ahandi hose uretse mu gitabo cya Daniyeli, ubwo yavugaga ati: “Nakomeje gusoma, ariko sinashoboye kubona ahandi hantu iryo [ikintu gihoraho] ryabonetse, keretse muri Daniyeli.” Miller yayobowe kugera kuri ayo mabuye y’agaciro atabitewe n’uburyo bwe bwo kwiga bwonyine, ahubwo kandi no n’ihishurirwa ry’Imana yari yahawe binyuze mu murimo w’abamarayika.

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.

Ni yo mpamvu uko yasobanukiwe “igitambo gihoraho” byari ukw’ukuri, ariko bikagira aho bigarukira. Ntiyashoboye kumenya ko, mu nshuro eshanu “igitambo gihoraho” kivugwa mu gitabo cya Daniyeli, imwe mu nshuro eshatu “igitambo gihoraho” “cyakurwaho,” yari ifite ubusobanuro butandukanye n’ubw’izo zindi nshuro ebyiri. Inshuro imwe “igitambo gihoraho” cyakoreshejwe hamwe n’ijambo ry’Igiheburayo ‘rum,’ naho izindi nshuro ebyiri gikoreshejwe hamwe n’ijambo ry’Igiheburayo ‘sur.’ Ayo magambo yombi ahindurwa ngo gukuraho, ariko ‘rum’ muri Daniyeli igice cya munani, umurongo wa cumi n’umwe, isobanura kuzamura no gushyira hejuru, kandi mu gice cya cumi na kimwe, umurongo wa mirongo itatu n’umwe, no mu gice cya cumi na kabiri, umurongo wa cumi n’umwe, ijambo ‘sur’ risobanura gukuraho.

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.”

Abahanga mu bya tewolojiya barya kandi bakanywa ibyokurya by’i Babuloni bavuga ko, haba gukuraho ikintu cyangwa kukizamura, byombi bishushanya ubwoko bumwe bwo gukurwaho; bityo ayo magambo yombi agomba kumvikana nk’afite igisobanuro kimwe. Bavuga ko aho hose uko ari gatatu “ibya buri munsi” “bikurwaho” buri gihe bisobanura gukuraho; kandi mu kubigenza batyo, bagaragaza ko Daniyeli atitaye ku magambo yahisemo. Ibyo ntibabivuga ku mugaragaro, ariko mu byo bashaka kuvuga bigisha ko Daniyeli yagombaga kuba yarakoresheje ijambo ‘sur’ muri izo nshuro zose uko ari eshatu, kuko nk’uko abo bahanga mu bya tewolojiya babivuga, ngo buri gihe yashakaga kuvuga ikintu kimwe igihe “ibya buri munsi” “byakurwagaho.”

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.

Bakora ikintu nk’icyo no ku magambo “miqdash” na “qodesh,” yombi ahindurwa ngo “Ahera” mu mirongo ya cumi n’umwe kugeza kuri cumi n’ine yo mu gice cya munani. Muri buri hantu havugwamo “Ahera” muri iyo mirongo ine, bashimangira ko hose hahagarariye Ahera h’Imana. Bishingiye kuri iyo myanzuro na none, Daniyeli yari akwiye kuba yarakoresheje gusa “qodesh” muri izo nshuro eshatu zose, aho kudakoresha “miqdash” mu murongo wa cumi n’umwe. Miller ntiyari kuba yarabonye itandukaniro riri hagati y’ayo magambo, ariko abahanga b’iyobokamana bo muri iki gihe bararibona, kandi iyo baribonye, bashimangira ko nta tandukaniro rikwiye kwemerwa. Nyamara Miller, utarabonye itandukaniro riri hagati y’ayo magambo, yageze ku myumvire ihabanye n’iy’abahanga b’iyobokamana bo muri iki gihe.

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.

Ukuri ni uko Daniyeli yari umwanditsi witonze, wari uzi ururimi rw’Igiheburayo kandi akaba yarabaruwe ko arusha ubwenge incuro icumi abandi banyabwenge bose b’i Babuloni. Niba hari uwari uzi imikoreshereze ikwiriye y’ururimi rw’Igiheburayo, n’uburyo rwagombaga kugaragazwa neza muri ayo mateka yihariye, uwo yari Daniyeli. Niba Daniyeli yarakoresheje amagambo atandukanye, byatewe n’uko yari agamije gutanga ibisobanuro bitandukanye, ibyo yashatse kugaragaza ku bushake. Iyo hakiriwe imikoreshereze yihariye Daniyeli yakoresheje y’amagambo yahinduwemo “ubuturo bwera” cyangwa “gukuraho,” ashimangira uko Miller yumvaga “ibya buri gihe,” ibyo Miller yabonye muri uwo murongo nyine aho Pawulo agaragaza ko abanga ukuri bagenewe guhabwa ubushukanyi bukomeye.

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.

Abanga ukuri kandi bakemera ikinyoma gitera ukuzimira gukomeye, na bo bagereranywa n’abasinzi ba Efurayimu, bagereranywa kandi mu byiciro bibiri. Icyiciro kimwe ni ubuyobozi bw’abize, ikindi cyiciro kikaba ari abatize bazumva gusa ibyo abize babigisha. Ni bo bihisha munsi y’ibinyoma, kandi bagirana isezerano n’urupfu. Ni bo bakobwa b’abapfapfa bo muri Matayo makumyabiri n’itanu, kandi ni bo abafite umutima wishyize hejuru bo muri Habakuki kabiri. Ni bo banga ukuri kw’ishingiro kw’inzozi za Miller, kurabagirana inshuro icumi kurushaho mu iherezo (bigaragaza ikigeragezo cya cumi kandi cya nyuma kuri Isirayeli ya none), nk’uko byagereranyijwe n’ikigeragezo cya cumi kandi cya nyuma kuri Isirayeli ya kera.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> 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.

> Uwiteka abwira Mose ati: “Aba bantu bazandakaza kugeza ryari? Kandi bazanyizera kugeza ryari, nubwo nabakoreye ibimenyetso byose nabagaragarijemo? Ndabica icyorezo, mbarandure ntibakomeze kuba ubwoko, maze mvuye kuri wowe nkagire ishyanga riruta bo, rikabarusha imbaraga.” Mose abwira Uwiteka ati: “Ubwo Abanyegiputa bazabyumva, kuko ari wowe wabakuye muri bo aba bantu ku mbaraga zawe; kandi bazabibwira abatuye iki gihugu, kuko bumvise yuko wowe, Uwiteka, uri hagati y’aba bantu, ko wowe, Uwiteka, uboneka amaso mu maso, ko igicu cyawe gihagarara hejuru yabo, kandi ko ubagenda imbere ku manywa uri mu nkingi y’igicu, nijoro ukaba mu nkingi y’umuriro. Nuko rero, nuramuka wishe aba bantu bose icyarimwe nk’umuntu umwe, amahanga yumvise ibyawe azavuga ati: ‘Kubera ko Uwiteka atashoboye kwinjiza aba bantu mu gihugu yarahiye ko azabaha, ni cyo cyatumye abicira mu butayu.’”

> 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.

> Noneho ndakwinginze, imbaraga z’Umwami wanjye zigaragare nk’uko wavuze, ugira uti: Uwiteka arihangana, kandi agira imbabazi nyinshi, abababarira gukiranirwa no gucumura; ariko ntazigera ahanaguraho ibyaha by’abanyabyaha rwose, ahana abana azira ibicumuro bya ba se kugeza ku buzukuruza bwa gatatu n’ubwa kane. Mbabarira, ndakwinginze, gukiranirwa kw’ubu bwoko ukurikije ubwinshi bw’imbabazi zawe, nk’uko wababariye ubu bwoko kuva muri Egiputa kugeza na n’ubu. Uwiteka aravuga ati: Ndababariye nk’uko wavuze; ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka. Kubera ko abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye muri Egiputa no mu butayu, bakangerageza ubu incuro icumi, kandi ntibumvire ijwi ryanjye; ni ukuri ntibazabona igihugu narahiye ba sekuruza babo, kandi nta n’umwe muri bo wantonganyije azakibona. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byuzuye, uwo nzamwinjiza mu gihugu yagiye, kandi urubyaro rwe ni rwo ruzakigarurira. Kubara 14:11–24.

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