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

Buk me Daniel - Namba 148

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

Yweyo woko tebulu me lanabi: vijon pa Habakkuk ki ndoto pa 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.

Medo me ngec ma ki nyutu iye neno ma i Tung Pii Ulai, en aye ma ne gicono i agiki ikom tebul aryo pa Habakkuk.

> “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.

> Kakanyako ki lok pa lanabi ma gi con giparo ni gitiyo bot cawa me dwogo pa Kristo ma aryo, obedo cik ma kimiyo ma rwate maber ki kit bedo pa gi me pe ngeyo maber ki cwil, kacel ki gonyogi me kuro ki pacoo i yie ni gin ma kombedi obedo otum i pore me ngeyo pa gi, i kare ma kimiyo iye gubed dong maler.

> “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.’

> I tung lunyuto magi onongo bene obedo pa Habakuku 2:1–4: ‘An abi bedo i wang agwok na, ki abi yiko an i ot me wang, abi lwenyo me neno ngo ma en bi waco pire an, ki ngo ma abi dwoko ka kinyubu an. Rwot ocoyo an, waci ni: Coc lunyuto ne, ki i timo ber ber i tabul, pi ngat ma kwano ne oyare. Pien lunyuto ne obedo pi kare ma kiketo, ento i agiki ne obiwaco, pe bi waco lok me con; kadi odiro, ikur ki ne; pien obino nining, pe bidiro. Nen, cwiny pa ngat ma oyweyo dwong pe obedo kare i iye; ento ngat ma kare obi bedo kwo ki yie pa en.’

> “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.

> Kare ma con con i mwaka 1842, cik ma kimiyo i lok me poropheti man, ‘Coyo nyutu, ki i miyo obedo cing i ipepa me cal, pi en ma kwano ne obed obilo,’ omiyo Charles Fitch orwate me yubo cal me poropheti me cing woko nyutu ma i Kitabo me Daniel ki i Kitabo me Nyutu. Golo cal man piny kicono calo puko cik ma Habakkuk omiyo. Ento i kare eno, pe ngat mo onongo oketo wii i ni i poropheti man keken bene kiyaro kare me med kare i puko me nyutu—kare me kuro. Bang cuk cwiny, lok me Woro man oneno bedo tiyo madwong: ‘Nyutu obedo pi kare ma kiketo ne; ento i agiki, obi waco, pe obi waco rac. Ka obikuro, kurne; pien nining obino, pe obikuro.... Ngat maleng bi bedo ngima ki geno ne.’ 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.

I kit me porofeti, tebulu aryo pa Habakkuk gin lami aryo. I kit me Baibul, myero kelo lami aryo kacel me keto ada piny.

> 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.

> Ento ka pe obi winyo in, ci kel ki in dano acel onyo aryo mapat, pi i dho laneno aryo onyo adek lok keken obed i cik. 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.

Ka giketo cal aryo pa Habakuku (cal me pionia me 1843 ki 1850) i wi acel kacel, ginyutu adwogi ma ne “juwel” i nino pa Miller. Bal me 1843, ma kiyaro iye i cal me acel, ka kiweke i wi ne cal me aryo, giketo pire tek “cawa me kuro” pa neno. Miller (laywak ma cal pa lok me mukato meno) openyo ngo ma myero owaco i kare me lweny me lok me mukato ne.

> 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.

> Abi cungo i kabedo me lalo na, abi keto an i tung me ot ma lalar, abi rito me neno ngo ma obi waco bot an, ki ngo ma abi dwoko ka kinago an. Habakkuk 2:1.

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

Rwot ocwalo cik bot Miller me coyo neno, ki i kene pa ne, oketo apoti ma tye ki neno i iye i wi mesa i tung me ot pa ne.

> 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.

> Lubanga odwoko an, owaco ni, “Go coc me neno, ki imiyo obed maler i lepa, wek ngat ma kwano ocito.” Habakkuk 2:2.

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

Ci tebul gimiyo ngec maler i kom kare me kuro ki kecwiny me acel.

> 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.

> Pien nyutu eni tye pi cawa ma kiketo; ento i agiki obi waco, pe obi kwena; ka bene odwanyo, kur ne; pien adada obino, pe obi dwanyo. Habakkuk 2:3.

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

Ci kit aryo ma loke ka ngec medo kitero.

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

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

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

Kit aryo pa jo lamo Lubanga bi nyutu ki tem ma kicoyo i Buk Daniel, Dul apar aryo.

> 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.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

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

Jo me ngec i Daniel en aye nyako ma ki ngec i Matayo apar abic, ma kicono gi obedo lacer ki geno; ento jo marac en aye nyako ma pe ki ngec ma gigolo wii gi ki dwong. I agiki pa nino pa Miller, jem gitye tito cal me mo i lok pa cal pa nyako apar ma pe okwero, ma en aye lok.

> “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.

> Lubanga ogamo ka wa pe wamako lok ma ocobo wa. Ka en aye, wa loro mafuta ma bulu ma obedo me cato iye i cwinya wa me yubo ne bot gi ma tye i otum. Ka gicoyo dwon ni, ‘Nen, laco nyako bino; wut woko me med kwede,’ gin ma pe gimako mafuta maleng, ma pe gigwoko maber kica pa Kristo i cwinya gi, gibinongo, calo nyako maleng ma pe gi lacim, ni pe gitetere me med kwede Rwotgi. I gin keken pe gitye ki teko me nongo mafuta, ki kwo gi ojwiko. 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.

Kidi ma welo pa Miller i cawa magiko gibiro miyo lero maloyo ki apar; kacel ki namba apar, lero bende obedo cal me temo. I cawa magiko, ma kiloko i agiki me nino pa Miller, lero me atir ma kiloko i tebul pa Habakkuk kelo lok me temo, ma i parabel me nyako apar ma pe ogamo obedo lok me temo me Kwac me Otum Dii. Yore me temo meno obedo dwogo me yore me temo ma otime i lok me kare pa Millerite, pien parabel me nyako apar ma pe ogamo odwogo calo macok keken i cawa magiko.

> “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.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Gin ma otime i kare me kuro bi dwogo calo kit ma onongo tye keken i agiki me neno pa Miller, ci kidi ma loyo pa en dong bi rango ki dwong ma maloyo ceng dok apar, kun nyutu ni kidime loyo mago rwate atem me agiki i parabol pa nyiri apar. Apar obedo cal me atem, ci i agiki me ceng apar Daniel ki lukwene adek noneno i wang dano ni gi maler kede puk maloyo jo ma gicamo yo me cham pa Babilon. Jo lacem i Habakkuk, ma gibedo ki conyi, pe ki geno, gityeko yubo kit pa Babilon. I histori pa Millerite gi obedo nyiri pa Babilon, ci i Habakkuk Papasi kitiyo me nyutu kitgi.

> 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.

> Nen, cwiny pa en ma ogoro pe tye maleng i iye; entono ngat maber bi bedo ngima ki yie pa en. Eyo, pien okwalo cik pi divai, en ngat ma ogoro, pe bene obedo i gang; oyweyo mito pa en calo liel, ki en calo tho, pe orumo; entono oketo bot en piny weng, ki ogamo bot en jo weng. Pe bin jo weng magi cako waco lok me poro i kom en, ki lok me yubu i kom en, gi waco ni, “Yei bot ngat ma oyweyo jami ma pe pa en! kare nining? ki bot ngat ma oywayo pire ki lobo ma ping!” Pe bin cake lacen gi ma bi lutu in, ki gi ma bi kelo peko bot in, ka in ibedo gin me poko botgi? Pien i opoko piny mapol, jo weng ma ocungo bi poko in; pi rem pa jo, ki pi goro me piny, me kabedo, ki pa jo weng ma obedo iye. Habakuku 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.”

Yo me temo ma oket bot dako ma pe gilonyo ma i Matayo 25 ocweyo kit pa joworo, ma gityeko yubo kit pa Rwot me North (Papasi), Rwot me North ma bende obedo twero ma "obalo piny mapol."

> 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.

> Lubanga owaco ni, Neno, dano obino ki piny me bor, ki dul madit obol ki i tung piny weng. Gibwoko okwec ki tong; gi goro, pe gi kica; dwon gi gogoro calo pi madit; gidho i faras, gicwalo i rek calo jo me lweny ikom in, O nyako pa Siyon. Wa winyo ngec pa gi: cengi wa ocere: piwo ma matek ocweyo wa, ki piwo, calo me nyako tye i nywelo. Pe icaa i pur, pe ityer i yoo; pien laa pa lacar ki rwate tye i tung weng. O nyako pa jo wa, iyubo lebet me yuta, ipud i peo: ibed i ketho, calo pi nyathi acel keken, kweco ma tuc tutwal: pien lajwako obino kacel iwa. Jeremiah 6:22-26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Habakuk cwalo piny dul aryo: jo ma kiwaco ni gin atir ki yie, ki jo ma gicamo ki gimeo lagam pa Babilon. Jo ma i kare me agiki me nino pa Miller, ma kityeko yaro-gigi calo nyako ma pe ogamo cwe, giyubo kit pa Kristo, ci ginywako cim pa Lubanga; onyo giyubo kit pa Papasi, ci ginywako cim pa lewic.

> “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.

> Cawa obino me ler ma atir me nyutu i tung otum pa kit marac. Lok pa Malaika me adek kicwalo woko i lobo weng, me kom dano pe gimako cal pa lam onyo twac pa lam i wang wicegi onyo i cingegi. Mako cal man nyutu ni odonyo i moko acel kwede lam ma otyeko timo, ki cwalo par maromo kwede, ma rwate piny ki Lok pa Lubanga. I bot weng ma gimako cal man, Lubanga waco ni, ‘En acel obinywo waini me kwong pa Lubanga, ma gigolo woko pe ki ket i kop pa kwong ne; ki en obigoyo peko ki mac ki sufa i wang malaika maleng, ki i wang Rombo.’ 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.”

Nyiri maleng ma giminyo waini me Babulon, i agiki gibino minyo bende waini me cec pa Lubanga. I Yesaya, jominyo me Efraim ginyiso minygi ma pe ki neno ki coyo woko gik piny iye, en tim man bicenyo calo bur me ogoyo anywangi.

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.

Poko “the daily” calo cal me Kristo, lawiro ada me “the daily” i piny, pien “the daily” en cal me Setani. Poko me Miller me “the daily” calo lam me lapagani, tye nyutu pire keken ikom tabul pa Habakkuk. Nongo me Miller pa kabedo me coc i Tesalonika, ma omiyo ongeyo ni lam me lapagani en ma “kikwanyo woko”, wek “dano me richo” ma obedo ka bedo i tem me Lubanga kinyutu, en ada me tung acel ma tye i 2 Tesalonika, but me aryo.

> “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.

> An okwano dok, ki pe anyono ka mo mukene ma en [the daily] ononge kwede, ento i Daniel kende. Cak acel [ki kony pa concordance] acoyo lok ma ocung ki en, 'kwanyo woko;' 'obi kwanyo woko the daily;' 'ki i cawa ma the daily bino kwanyo woko,' ki mukene. An okwano dok, ki aporo ni pe abi nongo gin ma bi yaro lok eni maler; me agiki acono i 2 Thessalonians 2:7, 8. 'Pien ger me tim marac ma pe ngene dong tye ka timo; kende ngat ma kombedi tye ka gengo bimed ka gengo, nyo kikwany woko ki i yoo; ci eka lamarac eno binyutu piny,' ki mukene. Ka acono i lok eni, o, kit ma atir oneno ne maler ki ma loyo! Kany keken! En aye 'the daily'! Ber, kombedi, gin ma Paulo mito yiko wa kwede i 'ngat ma kombedi tye ka gengo,' onyo ma gengo, en ngo? I 'dano me goba,' ki 'lamarac,' gin ma kigamo bedo 'Popery'. Ber, ngo ma gengo 'Popery' ni pe onyutu piny? Ee, en aye 'Paganism'; ber, ento kombedi, 'the daily' myero bedo 'Paganism'. -William Miller, Second Advent Manual, pot 66. Advent Review and Sabbath Herald, January 6, 1853.

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

Ngec me "the daily" i coc me Thessalonians, ma Miller ononge, obedo ada ma mukwongo i lok man. Ka Paulo tye ka nyutu gin ma pe ohero ada, kacel ki gin ma ka mano gubed nongo ruc ma tek, obedo ki pire keken tye ka nyutu pe-hero pa ada i kit ma ducu; ento ada ma kiwaco ne kacel maber i lok man obedo ada ni "the daily," nyutu calo Roma pa pagani.

> 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.

> Wang obedo ler pa ringo: ka dong wangi obedo ma ler, ringi weng obiro opong ki ler. To ka wangi obedo marac, ringi weng obiro opong ki mudho. Ka dong ler ma tye i yin obed mudho, mudho eno dwong nining! Dano pe twero timo tic bot rwodi aryo: pien obiro kwero acel, ka obiro hero mukene; onyo obiro mako bot acel, ka obiro ciko mukene. Pe itwero timo tic bot Lubanga ki Mammon. 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.

En tye keken her bot adiera, onyo kwero adiera. Pe tye tung acel. Bolo ma tek ma obino bot birijini ma pe gi ngec i Matayo piero aryo abic, en oting’o e kwanyo gi woko ler pa juwel pa Miller ma nyiso tem me agiki. Tem me agiki pa Isirayel ma con obedo tem mar apar, kendo juwel pa Miller lero maloyo ki apar i kare me agiki. Simbol me kwanyo woko juwel pa Miller en “the daily,” ma jo ma orwate ki waini pa Efraim oyubo piny i kit mar adek pa Adventism. “The daily” en simbol pa Setani me paganism. Jo ma orwate okelo i tung juwel ma pe adiera, ma gikelone ki bot Protestantism ma opoto woko, ma nyiso ni “the daily” en simbol pa 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.

Ngec pa Miller ikom gim ma welo mamegi ne gamoso ki gin matime ma iye oguro. Pien otyeko geno tek ni Dwogo pa Yesu Kristo mar aryo obedo gin matime pa porofesi ma bino malubo i anyim, ento cwer ma kelo tho pa Paapasi i 1798 keken romo nyutu lwak pa piny ma angwen ki ma agiki i Daniel 2. Miller bende ne gamoso i ngec mamegi ikom “the daily,” pien lamo pa en en ni, ki nyutu pa Lubanga kicwalo ne i kit me cema ma ki yubu keken, ma iye owaco ni otyeko tic ki Baibul mamegi, Cruden's Concordance, kacel ki kwano gazeti mogo. Tam mamegi me cema i kit meno onwongo obino keken i cwiny mamegi.

> “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.

> Ka i mwaka apar aryo ma an obedo deist, an okwano histori weng ma anyalo nongo; ento kombedi ahero Baibul—omiyo leero ikom Yesu! Ento pud bene tye gin mapol i Baibul ma pe anywako ngeyo congi. I 1818 onyo 1819, ka atye ka waco ki lawi ma an odwogo ne, ma onongo ngene kede owinyo waci pa an kacel ka an obedo deist, openyo, i kit ma tek, “I tami pa lok me Baibul ma eni ki ma eno tye nining?” malube ki lok ma matwal ma an onongo apoko kwede ka an obedo deist. An onongo angeyo ngo ma obedo mito, kede an odwokone ni, “Ka ibino an ki cawa, abi waci ni congi.” “Cawa adi ma imito?” “Pe anyang, ento abi waci ni,” an odwokone, “pien pe atwero geno ni Lubanga omiyo nyutu ma pe romo ngene.” I kare eno, an ojuko cikke me neno Baibul an maber, ka angeyo ni abino ononge con ma Laro Maleng otyeko yaro. Ento ka an otiko cikke man, paro obino bot an ni, “Ka inonjo lok acel ma pe itwero ngeyo con pa en, itimo ngo?” I cawa eno, kit man me kwano Baibul obito i par an: abi ywayo nyig lok pa lok makwako eni, ka awango gi i Baibul weng, ka anongo congi i kit man. Onongo atye ki Cruden’s Concordance, ma an atamo ni obedo maber loyo weng i dunya; omiyo an akwayo en kacel ki Baibul an, ka abedo piny i meja, ka pe akwano gin mapat keken, makke gazeti matutunu, pien an oketo cikke me ngeyo ngo ma Baibul an mito nyutu. 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.

Kic ma wel pa Miller pe keken ginyutu ki yore me kwano pa en, ento bende ginyutu ki nyiso ma Lubanga pire keken onyiso.

> “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.

> Lubanga ocwalo malaika pa En me cweyo cwiny pa lalim acel ma pe onongo o geno Baibul, me lawo ne me yeny lok me porofet. Malaika pa Lubanga gibino bot dano ma kiyero kare kare, me lawo pwecne ki yabo i ngecne lok me porofet ma kare weng onongo obedo otum bot jo pa Lubanga. Cako pa rek me adiera omiyo ne, ci olawo ne mede me yeny keng acel ki acel, nyaka ne oneno Lok pa Lubanga ki lacim ki yaro. Kany oneno rek me adiera ma opong maber. Lok meno ma onongo oparo ne calo pe ki rwate ki Roho Maler, kombedi oyabi i wangne i ber ne ki dwongne. Oneno ni but acel i Baibul yubu but mukene; ci ka lok acel onongo ogeng iye i ngecne, onyono i but mukene me Lok gin ma oyube ne. Oyaro Lok pa Lubanga maler ki cwiny maber, ki paro dwong madit ki lworo madit. 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.

Ka Sister White owaco ni, “Lubanga ocwalo malaika pa En” bot Miller, man nyutu ni Gabriel obedo malaika ma kicwalo bot Miller, pien “malaika pa En” obedo lok ma kitero bot Gabriel.

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

> Lok pa malaika, ‘An aye Gabriel, ma atye i anyim Obanga,’ nyutu ni kabedo pa en tye madit i koti pa polo. Ka obino ki lok bot Daniel, owaco ni, ‘Pe tye ngat mo ma tye kede an i gin magi, ento Mikael [Kristo], rwot pa yin.’ Daniel 10:21. Pi Gabriel, Laloro owaco i Revelation, owaco ni ‘Ocwalo ci onyutu ne ki Malaika ne bot laticne John.’ Revelation 1:1. The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Gabriel ki lacot maleng mapatpat orwati 'cwinya ne ki' oyabo 'i ngeyo ne poropheti ma kare weng obedo mabur bot jo pa Lubanga.' Kwena ne pe keken otyeko yaro ki kit me kwan pa ne, ento bene ki nyutu pa Lubanga. Kit keken ma otyeko tic kwede me kwan Bibil ocito keken i cwinya ne. Ka Lubanga kelo gin ma adier i cwinya wa, en obedo nyutu pa Lubanga, kun pe en nongo adier ki kit me yabo Bibil maber. Miller otimo weng aryo, ento nyutu pa Lubanga obedo but acel i kit ma Miller otyeko nongo ngec ikom gin me "the daily."

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 onongo pe ongiyo yweyo me kite me dich ki me dako i Daniel cabit 8, lok 9 tung ki 12, pien en tye kwede keken Baibul ki konkodans ma pe tye ki ngec mo keken pi leb me Baibul. Pe onongo oneno gonyo ma tye ikinyi 'sur' ki 'rum', ma gin aryo gicoyo calo 'kwanyo woko'. Pe onongo oneno gonyo ma tye ikinyi 'miqdash' ki 'qodesh', ma gin aryo gicoyo calo 'paco maleng'.

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.

Onongo pe oneno ada pa lok ‘tamid’ ma nonge i Bibil kare 104. Ada ma onongo pe oromo neno (ma bene en ada ma oneno), obedo ni: kare 104 ma lok me Leb Ebru ‘tamid’ kitiyo kwede i Bibil, ento keken i buk Daniel kitiyo kwede lok me Leb Ebru ‘tamid’ calo nying. ‘Tamid’ en lok me Leb Ebru ma nyutu ‘continual’, ki loko ne i buk Daniel calo ‘the daily’.

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

I buk Daniel keken, leb en kitiyo kwede calo "noun"; ento i kare 99 mukene kitiyo kwede calo "adverb". Pien man, ka jo ma giyubu Bible me King James gineno ni Daniel otimo leb en 5 kare calo "noun", ka jo mukene weng me coc pa Bible otimo kwede leb en 99 kare calo "adverb", i rwate pa buk ma nen, gityeko yeyo "correct" i tic pa Daniel kwede leb en calo "noun". Me "correct" Daniel, gimedo leb "sacrifice" itung leb en, omiyo giloko leb ma obedo "noun" obed "adverb". Kadong me yeyo jo me yubu, Lamo ocako iye Ellen White, omiyo ocoyo ni, "aneno ikom 'Daily' ni, leb 'sacrifice' kimego kimedo ki ngec pa dano, ki pe obelong i coc; kadong Rwot omiyo neno ma tye 'correct' pa en bot jo ma giyaro ywak me 'cawa me kec'."

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

Miller, kama oweco pire kene, ne tye ka yeny me poyo “lam me kare-kare”, ma pi agiki otyeko nongo ngec i 2 Tesalonika. Ento bene, kama oweco pire kene, ka tye ka yeny me poyo nyig lok acel, onongo orwate kabedo weng ma kitiyo kwede nyig lok en; kede ni nyig lok en kitiyo kwede mapat 99 kare i Baibul. Kadi bed ni, waco ne ikom “lam me kare-kare” obedo ni pe onongo ononge i kabedo mo mukene, labongo keken i Buk Daniel; ka oweco ni, “Akwano ka mede, kede pe onongo atwero nongo kit mukene mo ma iye [lam me kare-kare] ononge; labongo i Daniel.” Miller pe keken ki yore ma otiyo kwede me kwano ma omiyo odonyo bot juwelo; ento bene ki nyutu pa Lubanga ma kimiyo ne ki bot tic pa malaika.

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.

En aye pingo ngec pa en ikom “the daily” obedo atir, ento pe opong. Pe onongo romo cwinyone ni, i kare abic ma Buk pa Daniel waco ikom “the daily”, i gin adek ma “the daily” kikwalo woko, acel tye ki piro mapat ki gin aryo ma dong odong. I kare acel, “the daily” kicako kwede lok me leb Ebru “rum”; ento i kare aryo ma mukene kicako kwede lok me leb Ebru “sur”. Lok aryo magi kityeko loko gi calo “kwanyo woko”, ento “rum” i Buk pa Daniel pot-buk 8, nyig lok 11 romo “keto malo kacel ki yaro”, ci i pot-buk 11, nyig lok 31, kacel ki i pot-buk 12, nyig lok 11, lok “sur” romo “kwanyo woko”.

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.”

Jo me ngec pa Lubanga ma gicako kume ki kinyi pa Babilon, gi tero wic ni ka i kwanyo jami mo woko, onyo ka i cano jami i malo, gin weng nyutu kit maromo acel me kwanyo woko; omiyo lok aryo magi myero giparo ni gin tye ki piro acel. Gi tero wic ni, i kare adek ma “the daily” “kikwanyo woko”, pire tek nen calo kwanyo woko keken; ci i timo kamano gi nyutu ni Daniel onongo pe ocam maber i yero lok. Pe gi waco man openy, ento ki lok ma piny iye gi yubu ni Daniel myero otii ki lok ‘sur’ i kare adek weng, pien, kit jo me ngec pa Lubanga gi tero ni, en onongo mito piro acel i kare weng ka “the daily” “kikwanyo woko.”

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.

Gin timo kit acel keken ki lok ‘miqdash’ ki ‘qodesh’ ma gi weng gityeko dwoko gi calo “sanctuary” i vese 11 ki 14 i chapta 8. I kabedo mo keken ma “sanctuary” ocoyo iye i vese magi, gitito ni gin weng tye calo kabedo maleng pa Lubanga. Ki con odoco, Daniel onwongo myero tiyo keken ki ‘qodesh’ i kabedo adek weng ma “sanctuary” ocoyo iye, ki pe tiyo ki ‘miqdash’ i vese 11. Miller pe onongo oneno yubu mapat ma tye ikum lokgi eni, ento jo me teologia me kombedi gin nongo en; kadi gineno, gitito ni pe myero kiyubu mapat mo. Ento Miller, ma pe onongo oneno yubu ma tye ikum lokgi, oyudo paro ma opong gi pa jo me teologia me kombedi.

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.

Adwogi en ni Daniel obedo lakitabo ma otimo coc ki ngec ki paro maber; onongo niang Leb Ebru, ki kicoyo ni en loyo jo lalar weng pa Babilon dok apar i ngec ki wic. Ka ngat mo niang kit pa tic maber pa Leb Ebru, ki kit me nyutu ne maber i lok ma eni keken, en obedo Daniel. Ka Daniel otimo tic kwede lok ma pe marom, obedo pien gi bedo me cobo mit pa gi ma pe marom, ma en, ki con, otyeko dwaro me nyutu. Ka kiyero kit ma peke marom pa Daniel i tic kwede lok ma ki loke i Engili calo 'sanctuary' onyo 'take away', gin kwayo malo ngec pa Miller me 'the daily,' ma Miller onongo oyie kwede i pot buk keken ma Paulo nyutu ni joma cwinygi pe mito adwogi gibimiyo gi wilo ma matek.

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.

Jo ma pe gi hero adiera, kendo gene goba ma kelo me gobo ma tek, bene ki yaro gi calo jo ma kodo pa Efraim, ma ki yaro i dul aryo. Dul acel obedo ludito ma tye ki ngec, kede dul mukene obedo jo ma pe tye ki ngec, ma gin bi winyo keken gin ma jo ma tye ki ngec bi waco botgi. Gin jo ma gupielo pire i goba, kendo gicako rwom ki tho. Gin obedo nyeko ma otum i Matayo 25, kede jo ma cwinygi opore i Habakuku 2. Gin jo ma giyabo adiera me tung pa lim pa Miller, ma lero gi loyo kuom apar i agiki (ma nyutu tem me apar ki agiki pi Isirayel me kombedi), macalo tem me apar ki agiki pa Isirayel me con.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> 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.

> Ci Lubanga owaco bot Mose, ‘Kare mane ma jogi bi ketho cwiny an? ci kare mane ma gibiketo geno bot an, pien alama weng ma anyutu i tunggi? Abi kwero gi ki twot, ci abi golo woko yubu gi, ci abi miyo bot in jo me lobo madit loyo gi ki matek loyo gi.’ Ci Mose owaco bot Lubanga, ‘Ento jo‑Misri gibi winyo ne, (pien in ki teko mamegi okweyo jogi ki iyegi); ci gibiwaco ne bot jo ma tye i piny man: pien gi winyo ni in, Lubanga, itye i tung jogi, ni in, Lubanga, kimino i wang ki wang, ki ni lanyut mamegi obedo i wigi, ki ni itye ka wot anyimgi, i cawa i tig me lanyut, ki i tig me mac i otum. Koro ka i beno jogi weng calo dano acel, ci pinye ma gi winyo nying mamegi gibicako waco ni, “Pien Lubanga pe onongo tye ki twero me kelo jogi i piny ma oroko botgi, eka obeno gi i buti.”’

> 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.

> Kany kombedi, akwayo in, we teko pa Rwot na obed madit, calo kit ma i owaco, ni, “Rwot obedo ki kuc mapol, ki kica madit, oweko richo ki bolo cik; ento pe oyweyo ngat ma otimo richo, obedo ka limo richo pa kwaro bot nyithindo, i kare adek ki kare angwen.” Wek, akwayo in, iweko richo pa jo man calo madit pa kica pa in, ka calo i onongo oweko jo man cokki ki Misri nyo oo kombedi. Rwot owaco ni, “Aweyo ne calo waci ma i owaco;” ento, ka an atye kwo adada, piny weng bi pondo ki madwong pa Rwot. Pien jo weng ma oneno madwong na, ki tic ma lamal mamega ma atimo i Misri ki i thum, ki gi temna i kare apar man, ki pe giwinyo dwon na; adada, pe gubinene piny ma awaco ki lagam bot kwaro gi, kede pe bene ngat mo ikinigi ma ogoyo cwinya bineneni. Ento lacoo na Kaleb, pien obedo ki cwiny mukene iye, ki orito an tutwal, en an abi kelo iye i piny ma odonyo iye; kede nyithindo pa iye bi mego piny en. Numbers 14:11-24.

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