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# The Book of Daniel - Number Forty-Eight

Igitabo cya Daniyeli — Umubare wa Mirongo Ine n’Umunani

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

Guhishura Ubuhanuzi: Ubusobanuro bw’Iyerekwa rya Habakuki, Ibisate Bibiri, n’Amayobera y’Ibitambo Bya Buri Munsi mu Busobanuro bwa Bibiliya

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.

Ubwiyongere bw’ubumenyi bugaragazwa n’iyerekwa ry’Umugezi wa Ulai ni bwo amaherezo bwanditswe ku bisate 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 bikomatanyijwe n’ubuhanuzi bari barafashe ko bwerekeye igihe cyo kuza kwa kabiri, harimo inyigisho zari zihuje mu buryo bwihariye n’imimerere yabo yo gushidikanya no guhangayika, kandi zibatera umwete wo gutegereza bihanganye mu kwizera ko ibyari noneho byijimye ku bwenge bwabo, mu gihe gikwiye, bizasobanuka neza.”

> “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, niyereke ku gihome, kandi nzitegereza kureba icyo Azambwira, n’icyo nzasubiza igihe nzacyahwa. Uwiteka aransubiza ati: Andika ibyo yeretswe, ubishyire ku bisate mu buryo bugaragara, kugira ngo ubisoma abashe kwiruka. Kuko ibyo yeretswe biracyari iby’igihe cyagenwe, ariko ku iherezo bizivugira kandi ntibizabeshya; nubwo byatinda, ubyitegereze; kuko bizaza rwose, ntibizatinda. Dore umutima we wiboneye ntutunganye 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 mu mwaka wa 1842, amabwiriza yatanzwe muri ubu buhanuzi ngo “wandike ibyo weretswe, ubishyire no ku mbaho, kugira ngo ubisoma abone uko yiruka,” yari yaratumye Charles Fitch atekereza gutegura imbonerahamwe y’ubuhanuzi yo gusobanura ibyerekanywe Daniyeli n’Ibyahishuwe. Itangazwa ry’iyo mbonerahamwe ryafashwe nk’isohozwa ry’itegeko Habakuki yahawe. Ariko icyo gihe nta wigeze abona ko muri ubwo buhanuzi ubwabwo herekanwamo igisa n’ugukererwa kw’isohozwa ry’iyerekwa—igihe cyo gutinda. Nyuma yo gutenguha, iri jambo ry’Ibyanditswe ryagaragaye rifite ubusobanuro bukomeye cyane: “Kuko ibyo weretswe ari iby’igihe cyagenwe, kandi ku iherezo bizavuga, ntibizabesha; naho byatinda, ubitegereze, kuko bizasohora rwose, ntibizatinda…. Umukiranutsi azabeshwaho no kwizera kwe.” 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.

Ibyapa bibiri bya Habakuki mu buryo bw’ubuhanuzi ni abahamya babiri. Mu Byanditswe Byera, abahamya babiri bagomba guhurizwa hamwe kugira ngo ukuri gushikame.

> 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.

> Ariko natakwumva, ujyane nawe undi umwe cyangwa babiri, kugira ngo mu kanwa k’abagabo babiri cyangwa batatu buri jambo ryose rihame. Matayo 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.

Iyo ameza abiri ya Habakuki (amakarita y’abapayiniya yo mu 1843 no mu 1850) ashyizwe hamwe, yemeza ukuri kwari imitako y’inzozi za Miller. Ikosa ryo mu 1843, ryagaragajwe ku meza ya mbere, iyo rishyizwe hamwe n’ameza ya kabiri, rishyiraho igihe cyo gutinda kw’iyerekwa. Miller (umurinzi w’ikigereranyo w’ayo mateka) yabajije icyo yagombaga kuvuga mu gihe cy’impaka 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 murimo wanjye wo kurinda, kandi nzahagarara ku munara, ntegereze kureba 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 yari irimo 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.

> Nuko Uwiteka aransubiza, arambwira ati: Andika ibyo yeretswe, ubishyire mu nyuguti zisobanutse ku bisate, kugira ngo ubisoma ashobore kwiruka. Habakkuk 2:2.

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

Imbonerahamwe rero 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 iyerekwa rikiri iry’igihe cyagenwe, ariko ku iherezo rizavuga, kandi ntirizabeshya; naho ryatinda, uritegereze; kuko rizaza rwose, ntirizatinda. Habakuki 2:3.

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

Uburyo bw’ibigeragezo by’ibyiciro bitatu bwazanywe no kwiyongera kw’ubumenyi (amabuye y’agaciro ya Miller) noneho burerekanwa.

> 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 wishyize hejuru 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 yombi y’abaramya yari kugaragazwa n’inzira yo kugeragezwa ivugwa 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 aya magambo afunze kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazatunganywa, bezwe, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. 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 bo bakobwa b’inkumi b’abanyabwenge bo muri Matayo makumyabiri n’itanu, batsindishirijwe no kwizera; naho abanyabyaha ni bo bakobwa b’inkumi b’abapfapfa, bishyize hejuru mu bwibone. Ku iherezo ry’inzozi za Milleri, imitako y’agaciro ishushanya amavuta yo mu mugani w’abakobwa b’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 isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka kudusukamo mu bugingo bwacu kugira ngo ahabwe abari mu mwijima. Igihe ijwi rizavuga riti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ abatarakiriye amavuta yera, abatabitse ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfu, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite, muri bo ubwabo, bwo kubona ayo mavuta, kandi ubuzima bwabo burasenyuka.” 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.

Umucyo w’imitako ya Miller mu minsi y’imperuka uzamurika ubukana bukubye incuro icumi, kandi byombi—umubare icumi n’umucyo—ni ibimenyetso by’ikigeragezo. Mu minsi y’imperuka, ihagarariwe n’iherezo ry’inzozi za Miller, umucyo w’ukuri ugaragajwe ku bisate bya Habakkuk ubyara ubutumwa bw’ikigeragezo, ari bwo mu mugani w’abakobwa cumi b’isugi buhagarariwe nk’ubutumwa bw’Imborogo yo Mu Gicuku. Iyo nzira y’ikigeragezo ni isubiramo ry’inzira y’ikigeragezo yo mu mateka y’Abamillerite, kuko umugani w’abakobwa cumi b’isugi 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.

> “Nkunze kunyibutswa umugani w’abakobwa cumi b’isugi, batanu muri bo bakaba bari abanyabwenge, na batanu abapfu. Uwo mugani warasohoye kandi uzakomeza gusohora uko wakabaye kose, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi nk’ubutumwa bwa marayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku iherezo ry’igihe.” Review and Herald, 19 Kanama 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.

Icumi ni ikimenyetso cy’ikigeragezo, kandi ku iherezo ry’iminsi icumi Daniyeli n’abo batatu b’intwari bagaragaranaga kuba beza kurushaho kandi banuze, kurusha abaryaga ibyokurya bya Babuloni. Abibone bagereranywa muri Habakuki, babagaho mu kwishingikiriza ku bwibone aho kubeshwaho no kwizera, bateje imbere imico ya Babuloni. Mu mateka y’Abamileriti bahindutse abakobwa ba Babuloni, kandi muri Habakuki ni ibiranga by’ubuhanuzi by’ubupapa bikoreshwa mu kugaragaza imico y’abahisemo kutabeshwaho no kwizera.

> 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 wishyira hejuru ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Koko kandi, kuko acumura abitewe na vino, ni umuntu w’umwibone, kandi ntiyaguma iwe; wagura irari rye nk’ikuzimu, kandi ameze nk’urupfu, kandi ntashobora guhaga, ahubwo yikoranyiriza amahanga yose, kandi yirundumurira amoko yose. Mbese abo bose ntibazamuciraho umugani, n’imigani y’agasuzuguro bamurwanya, bavuga bati: Azabona ishyano uwongeraho ibitari ibye! kugeza ryari? n’uwihikoreza ibumba ryinshi! Mbese abazakurya ntibazahaguruka bukumbi, n’abazaguhindisha umushyitsi ntibazikangura, maze uzababere iminyago? Kuko wasahuye amahanga menshi, abasigaye bose bo mu moko bazagusahura; bazabiterwa n’amaraso y’abantu, n’urugomo rwakorewe igihugu, n’umudugudu, n’abawutuyemo 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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Igikorwa cyo kugeragezwa cyagejejwe ku bakobwa b’isugi bo muri Matayo makumyabiri n’itanu kibyara itsinda ry’abaramya, bamaze kugira imico y’umwami w’amajyaruguru (ubupapa), ari na yo mbaraga “zasahuye amahanga menshi.” Ni imbaraga z’ubupapa zirumwa gitunguranye, nk’uko na Yezebeli yariwe n’imbwa.

> 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 avuze ati: Dore, abantu baturutse mu gihugu cyo mu majyaruguru baraje, kandi ishyanga rikomeye rizahaguruka riturutse ku mpera z’isi. Bazafata umuheto n’icumu; ni abanyamwaga, nta mbabazi bagira; ijwi ryabo rirarangira nk’inyanja; kandi bagendera ku mafarashi, batondetse nk’abantu b’intambara baguteye, wa mukobwa wa Siyoni we. Twumvise inkuru yabyo: amaboko yacu acika intege; umubabaro uradufashe, n’ibise nk’iby’umugore uri ku nda. Ntimugasohoke mujya mu murima, kandi ntimugende mu nzira; kuko inkota y’umwanzi n’ubwoba biri impande zose. Wa mukobwa w’ubwoko bwanjye we, kendesha ibigunira, wigaragure mu ivu; ucure icyunamo nk’ucyura umwana w’ikinege, urire cyane cyane; kuko umunyazi azatugeraho bitunguranye. 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 abahamijwe gukiranuka kubwo kwizera, n’abariye kandi banyoye inyigisho za Babuloni. Abo mu minsi y’imperuka yo mu nzozi za Miller bagaragajwe nk’abakobwa b’isugi, haba bateza imbere imico ya Kristo, bityo bakakira ikimenyetso cya kashe y’Imana, cyangwa bagateza imbere imico y’ubupapa maze bagahabwa ikimenyetso cya ya nyamaswa.

> “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 urasire hagati mu mwijima w’ukwononekara mu mico. Ubutumwa bw’umumarayika wa gatatu bwoherejwe ku isi, buburira abantu kwirinda kwakira ikimenyetso cy’inyamaswa cyangwa icy’ishusho yayo mu ruhanga rwabo cyangwa mu biganza byabo. Kwakira iki kimenyetso bisobanura gufata icyemezo kimwe n’icyafashwe n’inyamaswa, no gushyigikira ibitekerezo bimwe na byo, mu buryo bunyuranye rwose n’Ijambo ry’Imana. Ku bantu bose bakira iki kimenyetso, Imana iravuga iti: ‘Uwo ni we uzanywa ku nzoga y’umujinya w’Imana, isutswe idafunguye 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 banywa vino ya Babuloni amaherezo bazanywa vino y’uburakari bw’Imana. Muri Yesaya, abasinzi ba Efurayimu bagaragaza ubusinzi bwabo bw’ubuhumyi bahindura 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 Second Thessalonians, chapter two.

Kumenya ko “ikinyaburi gihe” ari ikimenyetso cya Kristo, bihindura ukuri kw’“ikinyaburi gihe” bikakugunika, kuko “ikinyaburi gihe” ari ikimenyetso cya Satani. Kumenya kwa Miller ko “ikinyaburi gihe” ari ubupagani kugaragarirwa neza ku mbaho za Habakuki. Ivumburwa rya Miller ry’umurongo wo mu B’i Tesalonike, ryamwemereye gusobanukirwa ko ari ubupagani “bwakuweho,” kugira ngo “umuntu w’icyaha” wicara mu rusengero rw’Imana ahishurwe, ni ryo kuri kw’ibanze kuboneka mu B’i Tesalonike ba Kabiri, 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.

> “Nakomeje gusoma, ariko sinabasha kubona ahandi hantu hose byabonekaga [ibya buri gihe], uretse muri Daniyeli. Hanyuma [mfashijwe n’igitabo cy’iyerekezanyamagambo rya Bibiliya] nitegereje ayo magambo yari afitanye isano na byo, ngo ‘gukurwaho;’ azakuraho ibya buri gihe; ‘uhereye igihe ibya buri gihe bizakurwaho,’ n’ibindi. Nakomeje gusoma, nkibwira ko nta rumuri nzabona kuri uwo murongo; amaherezo nza kugera kuri 2 Abatesalonike 2:7, 8. ‘Kuko ubwiru bw’ubugome busanzwe bukora; ariko ubibuza ubu azakomeza kubuza kugeza ubwo azavanwa mu nzira, maze uwo munyabyaha ahishurwe,’ n’ibindi. Maze ngeze kuri uwo murongo, yewe, ukuntu ukuri kwahise kugaragara neza kandi gufite ubwiza buhebuje! Ngaho nguko! Ibyo ni byo bya buri gihe! None se, Pawulo ashaka kuvuga iki iyo avuze ngo ‘ubibuza ubu,’ cyangwa ngo ubangamira? Mu ‘muntu w’icyaha,’ no mu ‘munyabyaha,’ havugwamo Ubupapa. None se, ni iki kibangamira ko Ubupapa buhishurwa? Ni Ugupagani; bityo rero, ‘ibya buri gihe’ bigomba kuba bivuga Ugupagani.”—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.

Icyo “the daily” bisobanura mu Abatesalonike, ibyo Miller yavumbuye ni byo kuri nyamukuru k’igice. Igihe Pawulo aranga abadakunda ukuri, bityo bakazahabwa ukuzimira gukomeye, nta gushidikanya arimo agaragaza kwanga ukuri muri rusange; ariko ukuri kuvugwa by’umwihariko muri icyo gice ni uko “the daily” igereranya Roma y’abapagani.

> 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.

> Itabaza ry’umubiri ni ijisho; nuko rero, niba ijisho ryawe riboneye, 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 cyane ute! Nta muntu ushobora gukorera ba shebuja babiri: kuko yanga umwe, agakunda undi; cyangwa se akifatanya n’umwe, agasuzugura undi. Ntimubasha 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.

Hari urukundo rw’ukuri rwonyine, cyangwa urwango rw’ukuri. Nta nzira yo hagati ibaho. Ubuyobe bukomeye buza ku bakobwa b’abapfapfa bo muri Matayo makumyabiri na gatanu bushingiye ku kwanga kwabo umucyo w’amabuye y’agaciro ya Miller agereranya ikigeragezo cya nyuma. Ikigeragezo cya nyuma cya Isirayeli ya kera cyari ikigeragezo cyayo cya cumi, kandi amabuye y’agaciro ya Miller amurika inshuro icumi kurushaho mu minsi y’imperuka. Ikimenyetso cyo kwanga amabuye y’agaciro ya Miller ni “the daily,” icyo abasinzi ba Efurayimu bahinduye bacurika mu gisekuru cya gatatu cy’Abadiventisimu. “The daily” ni ikimenyetso cya Satani cy’ubupagani. Abo basinzi binjije ibuye ry’agaciro ry’impimbano, bazanye bakuye mu Baporotesitanti b’ubuhakanyi, rigaragaza 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.

Uko Miller yumvaga amabuye y’agaciro ye kwari kugenwa n’amateka yakuriyemo. Kubera ko yari yemeje ko Ukuza kwa Kabiri ari cyo cyari igikorwa gikurikiyeho cy’ubuhanuzi, igikomere cyica cy’ubupapa cyo mu 1798, cyashoboraga gusa kugereranya ubwami bwa kane kandi bwa nyuma bwo ku isi bwo muri Daniyeli 2. Miller na none yari afite imbogamizi mu gusobanukirwa kwe kw’“igitambo gihoraho,” kuko ubuhamya bwe buvuga ko binyuze mu guhishurirwa yayobowe kujya ku buryo bwihariye bwo kwiga, aho yavuze ko yakoresheje Bibiliya ye, Concordance ya Cruden kandi agasoma ibinyamakuru bimwe. Icyemezo cye cyo kwiga muri ubwo buryo cyari cyaje gusa mu bitekerezo bye.

> “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 gihe cy’imyaka cumi n’ibiri nari ndi Umudeisti, nasomaga amateka yose nashoboraga kubona; ariko noneho nakunze Bibiliya, kuko yigishaga ibyerekeye Yesu! Nyamara hari hakiri igice kinini cya Bibiliya kitansobanukirwaga. Mu mwaka wa 1818 cyangwa 1819, igihe naganiraga n’incuti yanjye nasuye, kandi yari yaramenye kandi yaranyumvise mvuga nkiri Umudeisti, yambajije mu buryo bwari bufite icyo bushaka kuvuga cyane iti: ‘Ni iki utekereza kuri uyu murongo, no kuri uriya?’ yerekezaga ku mirongo ya kera nashidikanyagaho nkiri Umudeisti. Nasobanukiwe icyo yashakaga kugeraho, maze ndamusubiza nti—Nimumpa igihe, nzababwira icyo isobanura. ‘Ukeneye igihe kingana iki?’ Sinzi, ariko nzakubwira, ni ko namusubije, kuko ntashoboraga kwemera ko Imana yatanze ihishurirwa ridashobora gusobanuka. Nuko mfata umwanzuro wo kwiga Bibiliya yanjye, nemera ko nshobora kuvumbura icyo Umwuka Wera yashakaga kuvuga. Ariko nkiri nahamije uwo mwanzuro, igitekerezo kiza mu mutima wanjye—‘Bite se nugera ku gice udashobora gusobanukirwa, uzakora iki?’ Uburyo bwo kwiga Bibiliya ni bwo bwahise buza mu bwenge bwanjye:—Nzafata amagambo yo muri bene ibyo bice, nyakurikirane muri Bibiliya yose, maze muri ubwo buryo menye icyo asobanura. Nari mfite Concordance ya Cruden, mbona ari yo nziza kurusha izindi zose ku isi; nuko nyifata hamwe na Bibiliya yanjye, nicara ku meza yanjye yo kwandikiraho, kandi nta kindi nasomaga, keretse ibinyamakuru bike gusa, kuko nari niyemeje kumenya icyo Bibiliya yanjye isobanura. 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 ntiyamenyekanye gusa binyuze mu buryo bwe bwo kwiga, ahubwo yanamenyekanye binyuze ku guhishurirwa guturutse ku Mana.

> “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 yatumye marayika Wayo gukora ku mutima w’umuhinzi wari utaremeye Bibiliya, kugira ngo ayoborwe gushakashaka ubuhanuzi. Abamarayika b’Imana basuraga uwo watoranyijwe incuro nyinshi, kugira ngo bayobore ibitekerezo bye kandi bahishurire ubwenge bwe ubuhanuzi bwari bwarakomeje kuba umwijima ku bwoko bw’Imana. Yaherejwe intangiriro y’uruhererekane rw’ukuri, maze akomeza kuyoborwa gushakisha ihuriro rikurikira irindi, kugeza aho yitegereje Ijambo ry’Imana atangajwe kandi aryishimira. Yabonye muri ryo uruhererekane rw’ukuri rwuzuye. Iryo Jambo yari yarafashe nk’iritahumetswe n’Imana noneho ryamwifunguriye imbere y’amaso ye mu bwiza no mu ikuzo byaryo. Yabonye ko igice kimwe cy’Ibyanditswe bisobanura ikindi, kandi aho umurongo umwe wari ukinze ku gusobanukirwa kwe, yabonaga mu kindi gice cy’Ijambo ibisobanura uwo murongo. Yafataga Ijambo ryera ry’Imana n’ibyishimo ndetse no mu kubaha no gutinya byimbitse cyane.” 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 Mushiki wacu White avuga ko “Imana yohereje marayika wayo” kuri Miller, aba agaragaza ko Gaburiyeli ari we marayika yoherejwe kuri Miller, kuko “marayika wayo” ari ijambo rihabwa 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 ya marayika ngo, ‘Ndi Gaburiyeli, mpagarara imbere y’Imana,’ agaragaza ko afite umwanya w’icyubahiro cyo hejuru mu bikari byo mu ijuru. Igihe yazanaga ubutumwa kuri Daniyeli, yaravuze ati, ‘Nta n’umwe umfatanije muri ibi, keretse Mikayeli [Kristo], Umutware wanyu.’ Daniyeli 10:21. Kandi ku byerekeye Gaburiyeli, Umukiza avuga mu Ibyahishuwe ati, ‘Yarabimwoherereje abimenyekanishije marayika we ku mugaragu we Yohana.’ Ibyahishuwe 1:1.” _Uwifuzwa Ibihe Byose_, 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.”

Gaburiyeli n’izindi marayika boherejwe kugira ngo bayobore ibitekerezo bya Miller kandi “bahishurire ubwenge bwe ubuhanuzi bwahoze bwijimye ku bwoko bw’Imana.” Ubutumwa bwe ntibwaturutse gusa ku buryo bwe bwo kwiga, ahubwo bwaturutse no ku ihishurirwa ry’Imana. N’uburyo ubwabwo yakoresheje yiga Bibiliya bwari bwaraje mu bwenge bwe. Iyo Imana izanye ukuri mu bwenge bwacu, biba ari ihishurirwa ry’Imana, bitandukanye no kugera ku kuri binyuze mu nzira yo kugabanya neza Ijambo rya Bibiliya. Miller yakoze byombi, ariko ihishurirwa ry’Imana ryagombaga kuba kimwe mu byatumye Miller asobanukirwa ingingo yerekeye “ibya buri gihe.”

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 ntiyari kuba yarabonye ihindagurika ry’igitsina riboneka muri Daniyeli igice cya munani, umurongo wa cyenda kugeza ku wa cumi na kabiri, kuko icyo yari afite cyonyine cyari Bibiliya n’urutonde rw’amagambo ruhura n’imirongo, nyamara rutagira amakuru ayo ari yo yose yerekeye indimi za Bibiliya. Ntiyari kuba yarabonye itandukaniro riri hagati ya “sur” na “rum,” zombi zihindurwa ngo “gukuraho.” Ntiyari kuba yarabonye itandukaniro riri hagati ya “miqdash” na “qodesh,” zombi zihindurwa 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, 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.

Ntabwo yari kubona ukuri kw’ijambo “tamid” riboneka incuro ijana n’enye muri Bibiliya. Ukuri atashoboraga kubona (kandi ari na ko kuri yabonye), ni uku: mu ncuro ijana n’enye ijambo ry’Igiheburayo “tamid” rikoreshejwe muri Bibiliya, mu gitabo cya Daniyeli honyine ni ho ijambo ry’Igiheburayo “tamid” rikoreshejwe nk’izina. “Tamid” ni ijambo ry’Igiheburayo risobanura “gukomeza ubudasiba”, 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.”

Mu gitabo cya Daniyeli cyonyine ni ho iri jambo rikoreshwa nk’izina, naho ubundi inshuro mirongo cyenda n’icyenda zose rikoreshwa nk’inshinga ntera. Kubera iyo mpamvu, ubwo abasemuzi ba Bibiliya ya King James bahuraga na Daniyeli ukoresha iri jambo inshuro eshanu nk’izina, mu gihe abanditsi bandi bose ba Bibiliya baryakoresheje inshuro mirongo cyenda n’icyenda nk’inshinga ntera, bahatiwe n’uburemere bw’ibihamya gukosora uko Daniyeli yakoresheje iri jambo nk’izina. Kugira ngo bakosore Daniyeli, bongeyeho ijambo “igitambo” ku Jambo, maze bityo bahindura izina barigira inshinga ntera. Hanyuma kandi, kugira ngo hakosorwe abasemuzi, Ellen White yahumekewe kwandika ko we, “yabonye ku byerekeye ‘Ihoraho,’ yuko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’umuntu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye icyerekezo nyakuri 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 yabihamije, yashakaga gusobanukirwa “iby’iteka,” kandi amaherezo yabisanukiwe muri 2 Abatesalonike. Ariko kandi, nk’uko na we ubwe yabihamije, iyo yashakaga gusobanukirwa ijambo runaka, yitaga kuri buri hantu hose iryo jambo ryakoreshejwe, kandi iryo jambo rikoreshwa ahandi hantu mirongo cyenda n’icyenda muri Bibiliya. Nyamara ubuhamya bwe ku byerekeye “iby’iteka” ni uko atabibonye ahandi hose uretse mu gitabo cya Daniyeli, igihe yavugaga ati: “Nakomeje gusoma, ariko sinabasha kubona ahandi hantu hakoreshwa iryo jambo [iby’iteka], uretse muri Daniyeli.” Miller yayobowe kugera kuri ayo mabuye y’agaciro atari gusa n’uburyo bwe bwo kwiga, ahubwo no n’ihishurirwa ry’Imana 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 ukuri, ariko bikaba bifite aho bigarukira. Ntiyashoboraga kubona ko mu nshuro eshanu “igitambo gihoraho” kivugwa mu gitabo cya Daniyeli, imwe mu nshuro eshatu “igitambo gihoraho” “gikurwaho,” yagaragazaga igisobanuro gitandukanye n’icyo izindi nshuro ebyiri zari zifite. Inshuro imwe “igitambo gihoraho” gikoreshejwe hamwe n’ijambo ry’Igiheburayo “rum,” naho izindi nshuro ebyiri kigakoreshwa hamwe n’ijambo ry’Igiheburayo “sur”. Ayo magambo yombi ahindurwa ngo gukuraho, ariko “rum” muri Daniyeli igice cya munani, umurongo wa cumi n’umwe bisobanura “kuzamura no gushyira hejuru,” naho mu gice cya cumi na rimwe, umurongo wa mirongo itatu n’umwe, no mu gice cya cumi na kabiri, umurongo wa cumi n’umwe, ijambo “sur” risobanura “kuvanaho”.

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 indyo ya Babuloni, bavuga ko niba ukuyeho ikintu cyangwa niba uzamuye ikintu, byombi bigaragaza ubwoko bwo gukurwaho; bityo ayo magambo yombi agomba gusobanurwa nk’afite igisobanuro kimwe. Bavuga ko aho hantu hatatu “igitambo gihoraho” “gikurwaho” buri gihe bisobanura gukuraho, kandi mu kubikora bagaragaza ko Daniyeli atitonze mu guhitamo amagambo yakoresheje. Ibyo ntibabivuga ku mugaragaro, ariko ku bw’impamvu yumvikanamo mu nyigisho zabo, bigisha ko Daniyeli yari akwiye gukoresha 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 “igitambo gihoraho” “cyakurwagaho.”

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.

Bakora ikintu nk’icyo no ku magambo “miqdash” na “qodesh,” yombi yahinduwemo “ubuturo bwera,” mu mirongo ya cumi n’umwe kugeza kuri cumi n’ine y’igice cya munani. Muri buri hantu havugwamo “ubuturo bwera” muri iyo mirongo ine, bashimangira ko byose bishushanya ubuturo bwera bw’Imana. Nanone, hakurikijwe uwo mwanzuro, Daniyeli yari akwiye kuba yarakoresheje gusa “qodesh” muri ibyo bice uko ari bitatu, aho kudakoresha “miqdash” mu murongo wa cumi n’umwe. Miller ntiyari yaramenye itandukaniro riri hagati y’ayo magambo, ariko abahanga ba tewolojiya bo muri iki gihe bararimenya; kandi iyo barimenye, bashimangira ko nta tandukaniro rikwiye kwemerwa. Nyamara Miller, utari waramenye itandukaniro riri hagati y’ayo magambo, yageze ku myumvire ihabanye n’iy’abahanga ba tewolojiya bo muri iki gihe.

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.

Ukuri ni uko Daniyeli yari umwanditsi witondaga cyane, wari uzi ururimi rw’Igiheburayo kandi warabariwe ko arusha incuro icumi abandi banyabwenge bose b’i Babuloni, na bo ubwabo bakaba bari abantu b’abahanga cyane mu muryango wabo. Niba hari uzi imikoreshereze ikwiye y’ururimi rw’Igiheburayo, n’uburyo bwagombaga kugaragazwa neza muri ayo mateka yihariye, uwo yari Daniyeli. Niba Daniyeli yarakoresheje amagambo atandukanye, ni uko yari agamije gutanga ibisobanuro bitandukanye, ibyo yashatse kugaragaza ku bushake. Iyo hamenyekanye imikoreshereze yihariye Daniyeli yakoresheje ku magambo yahinduwemo “ubuturo bwera” cyangwa “gukuraho,” bishyigikira uko Miller yasobanukiwe “ibya buri gihe,” ibyo Miller yamenye muri uwo murongo nyine Pawulo agaragazamo ko abanga ukuri bagenewe guhabwa ukuzimira gukomeye.

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.

Abanga ukuri kandi bakizera ikinyoma kibyara ubuyobe bukomeye, ni bo kandi bagereranywa n’abasinzi ba Efurayimu, bagaragazwa no mu byiciro bibiri. Icyiciro kimwe ni ubuyobozi bw’abize, ikindi cyiciro na cyo ni rubanda rutize rwumva gusa ibyo abize babigisha. Ni bo bihisha munsi y’ibinyoma, kandi bagasezerana urupfu. Ni bo abo ubugingo bwabo bwishyize hejuru muri Habakuki 2, kandi ni bo bakobwa b’abapfapfa bo muri Matayo 25. Ni bo banga ukuri shingiro kwo mu nzozi za Miller, kumurika incuro icumi kurushaho ku iherezo (bigereranya n’ikigeragezo cya cumi kandi cya nyuma ku Bisirayeli b’iki gihe), 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. 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.

> Uwiteka abwira Mose ati: “Aba bantu bazakomeza kunshavuza bageze he? Kandi bazageza ryari kutanyizera, nyamara hagati yabo nakoze ibimenyetso byose? Ngiye kubatera icyorezo, mbanyage umurage, maze wowe nkugire ihanga rikomeye kandi rifite imbaraga kubarusha.” Mose abwira Uwiteka ati: “Nuko Abanyegiputa bazabyumva, kuko ari wowe wakuye aba bantu muri bo kubw’imbaraga zawe. Kandi bazabibwira abaturage b’iki gihugu, kuko bumvise ko wowe Uwiteka uri hagati y’aba bantu, ko wowe Uwiteka ubonwa amaso mu maso, ko igicu cyawe gihagarara hejuru yabo, kandi ko ubajyana imbere, ku manywa uri mu nkingi y’igicu, nijoro ukaba mu nkingi y’umuriro. None rero niwica aba bantu bose nk’aho ari umuntu umwe, amahanga yumvise igitinyiro cyawe azavuga ati: ‘Kubera ko Uwiteka atabashije kwinjiza aba bantu mu gihugu yabarahiriye, ni cyo cyatumye abicira mu butayu.’ “None rero ndakwinginze, imbaraga z’Umwami wanjye zigaragare zikomeye, nk’uko wavuze uti: ‘Uwiteka arihangana kandi afite imbabazi nyinshi, ababarira gukiranirwa n’igicumuro no gucumura, ariko ntahana uwakoze icyaha atamuhannye, agahana abana ububi bwa ba se, kugeza ku buzukuruza bwa gatatu n’ubwa kane.’ Ndakwinginze, ubabarire gukiranirwa kw’aba bantu ukurikije ubwinshi bw’imbabazi zawe, nk’uko wababariye uhereye muri Egiputa ukageza n’ubu.” Uwiteka aravuga ati: “Ndabababariye nk’uko ubisabye. Ariko nk’uko ndiho koko, isi yose izuzuzwa n’ubwiza bw’Uwiteka. Kuko abo bantu bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoze muri Egiputa no mu butayu, bakangerageza incuro icumi, ntibumvire ijwi ryanjye; ni ukuri ntibazabona igihugu narahiriye ba sekuruza babo, kandi nta n’umwe muri bo wanshavuye uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byimazeyo, nzamwinjiza mu gihugu yinjiyemo, kandi urubyaro rwe ni rwo ruzakigira umurage.” Kubara 14:11–24.

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