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# The Book of Daniel - Number Forty-Eight

Buk pa Daniel - Namba 48

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

Yabo Lok pa Janabi: Pire tek pa Neno pa Habakkuk, Tebul aryo, ki Kimungu pa Daily i Poko Lok pa Bibilia

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.

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 18:16.

> Ento ka pe bi winyo yin, ci kel ki yin ngat acel onyo aryo, pi ni i dho joneno aryo onyo adek wic weng obed atir. 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.

Ka tebul aryo pa Habakkuk (kaca pa pionia me 1843 ki 1850) kiketo gi i wi gin keken, gin moko ada ma obedo lapiir i nino pa Miller. Bal pa 1843, ma ginyutu iye tebul me acel, i kare ma kiketo i wi tebul me aryo, kigero kare me kuro pa neno. Miller (latic me gwoko ma cal pa yore meno) openyo ngo ma myero owaco i kare me yebo pa yore pa en.

> 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.

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

Yore me tem ma tye i kite adek, ma kicweyo gi ki medo me ngec (kal me wel pa Miller), dong ginyutu calo.

> 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 ma ngeyo pa Daniel gin nyiri ma ngeyo pa Matayo 25, ma kicweyo gi atir ki yie; ento jo marac gin nyiri ma pe ngeyo, ma kigolo wi gi i kweg. I agiki pa neno me Miller, kidi me rwom tye calo moo i lok me cal pa nyiri apar, ma en obedo 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.

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.

Liec pa kidi ma wel pa Miller i kare me agiki bi lum maber maloyo i rwom apar, kede bene namba apar ki liec gin alama me temo. I kare me agiki, ma ki yaro i agiki me neno me nindo pa Miller, liec pa adiera ma ki yaro i wi tabul pa Habakkuk kelo lok me temo, ma i loc me pwony me nyako apar ma pe gibedo gi laco ki yaro calo lok me 'Midnight Cry'. Yore me temo man obedo dwoko pa yore me temo i lok me con pa Jo-Miller, pien loc me pwony me nyako apar ma pe gibedo gi laco ki dwoko ne i leb atata i kare me agiki.

> “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.

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.

Apar obedo lamal me tem, i agiki me ceng apar Daniel kede jo adek ma maleng gi onene maber loyo i wang, kede gi obedo mot i kom, loyo jo ma gichamo mere me Babulon. Jo me cwiny madongo ma kityeko nyutu gi i Habakkuk, ma gubedo kwo ki cwiny ma onen malo, pe ki yie, gi yubo kit pa Babulon. I lok mukato pa Millerite gi obedo nyiri pa Babulon, kede i Habakkuk kite me poropheti pa opapa ma kitiyo kwede me nyutu kit pa jo ma giyero pe me bedo kwo ki yie.

> 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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Yore me temo ma oketo i wi nyiri ma pe otyeko ngeno dicu i Matayo 25 kelo dul pa larogi, ma gityeko yubo kikome pa Rwot me Bor (Paapasi), ma en bende twero ma oloro piny mapol. Twero pa Paapasi en aye ma kiyaro kacce, calo ka Jezebel ne ocamwe ki gwok.

> 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 Second Thessalonians, chapter two.

Keto “the daily” calo cal pa Kristo turo adiera me “the daily” iye piny, pien “the daily” en cal pa Setani. Me keto “the daily” calo Paganizim ma Miller otimo, kiyaro pire tek i tebul pa Habakuku. Coc me Tesalonika ma Miller ononge iye, ma omiyo onongo twero ngeyo ni en aye Paganizim ma “kikwanyo woko,” pi “dano me richo” ma bedo i ot pa Obanga onyutu, en adiera madit matye i 2 Tesalonika, kabedo 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.

Gin ma "the daily" nyutu i Thessalonika, ma Miller otyeko nongo, en ada madito me pot buk. Ka Paulo kiter jo ma pe hero ada, ki ma eka gibicwako yaro ma tek, pire keken en tye kitero pe-hero-ada i kit me weng; ento ada ma kicimo tutwal i pot buk en ni "the daily" tito calo Roma ma pe yaro Lubanga.

> 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.

Tye keken hera pi ada, onyo kwero ada. Pe tye but macok. Kwanyo wic ma tek, ma bino i wi nyako ma pe rweny me Matayo 25, tye i kom gengo gi i ler pa kidi ma welo pa Miller, ma nyutu tem me agiki. Tem me agiki pa Israel ma ceno, ne obedo tem maromo apar, ci kidi ma welo pa Miller gilero ki ler maromo apar madwong i kare me agiki. Cal me gengo pa kidi pa Miller obedo “the daily,” ma lutum kongo pa Efraim giyito i wi piny i dul me adek pa Adventism. “The daily” obedo cal pa Setana me paganism. Lutum kongo gicweyo kidi ma pe atir, ma gigi kelo ki bot Protestantism ma odok goba, ma nyutu “the daily” calo cal pa Khristo.

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.

> I kare apar aryo ma onongo abedo deist, akwano lok me mukato weng ma aromo nongo; ento kombedi, amar Bibul—en opwonyo lok pa Yesu! Ento pud tye bute mapol me Bibul ma obedo piny bot an. I mwaka 1818 onyo 1819, ka atye ka loko lok ki oremo na ma abinone botne, ma onongo ongeyo ki owinjo an ka aloko lok ikare ma abedo deist, en openyo, ka cwalo kit ma orwate, 'Itye ka paro ang'o i tem man, ki man?' kacwalo i tem me con ma an onongo aparo pe maber ka abedo deist. An aniang gin ma en tye ka tim, kede adwoko ni—'Ka imii an kare, abimii in ngec ikom piregi.' 'Imito kare mede mane?' 'Pe anyuto, ento abimii in,' adwoko ni, 'pien pe ageno ni Lubanga omiyo nyutu ma pe romo niango.' Kon aketo cikke ni apwony Bibul na, ka ageno ni aromo nongo pire me Tipu Maleng. Ento ka pe olare, ka aketo cikke man, paro obino bot an—'Ka imongo tem acel ma pe iromo niango, ibitimo ang'o?' Kit man me pwonyo Bibul dong obedo obu bot an: abicako lok me tem macalo eni, abiyiko gi i Bibul weng, kadi abino niange piregi kun kit man. Onongo atye ki Cruden's Concordance, ma aparo ni en obedo maber loyo weng i piny; kono aconyo en ki Bibul na, acobo piny i meza na, pe akwano gin mukene, makene keken karatac me news matin, pien aketo cikke matek ni abinongo piro me Bibul na. 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 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.”

Gabriel ki malaika mukene gicwalo me cweyo cwinye pa Miller, kacel ki “yabo i bot ngec ne poropesii ma kare weng onongo obedo otum bot jo pa Lubanga.” Lok ne pe keken otyeko cweyo ne ki yore me lim ma o tic kwede, ento bende ki nyutu pa Lubanga. Yore keken ma o tic kwede me lim Bibul obino i cwinye. Ka Lubanga kelo ada i cwinya wa, man en nyutu pa Lubanga, pe rwate ki nongo ada ki yo me yubu maber Lok pa Lubanga. Miller o time gi aryo, ento nyutu pa Lubanga myero obedo but me kit ma Miller onongo otyeko nongo ngec ikom “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 not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Onwongo pe ongenyo loki me dok-odok pa kit pa ladit ki pa nyako ma tye ii Daniel 8:9–12, pien gin mo keken ma ne tye kwede obedo Bibil ki concordance ma pe tye kwede ngec mo ikom leb pa Bibil. Onwongo pe oneno rwom ma tye ikati me ‘sur’ ki ‘rum’ ma gityeko loko ne weng macalo ‘take away’. Onwongo pe oneno rwom ma tye ikati me ‘miqdash’ ki ‘qodesh’ ma gityeko loko ne weng macalo ‘sanctuary’.

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.

Pe onongo oneno adiera pa lok “tamid” ma ononge i Baibul kare 104. Adiera ma onongo pe oneno (ma bene en adiera ma oneno) obedo ni, i kare 104 ma lok me Leb Hibru “tamid” kitiyo kwede i Baibul, i buk Daniel keken lok me Leb Hibru “tamid” kitiyo kwede calo nying. “Tamid” obedo lok me Leb Hibru ma nyutu “ki kare ducu”, kede i buk Daniel giloro ne 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 me Daniel keken, leb en kicwako ne calo "noun"; ento i cawa 99 mukene, kicwako ne calo "adverb". Pien man, ka jo me yubo Bibul me King James onongo gineno ni Daniel kicwako leb en 5 cawa calo "noun", kun jocoyo Bibul mukene weng onongo kicwako leb en 99 cawa calo "adverb", tutwal me buk onongo omiyo gi juko kit pa Daniel i cwako leb en calo "noun". Me juko Daniel, gi omedo leb "sacrifice" i leb en, omiyo gi odwogo ne ki kit ma odoko "noun" obed "adverb". Eyo, me juko jo me yubo, Roho Maleng omiyo Ellen White ocoyo ni, "an oneno i kom 'Daily,' ni leb 'sacrifice' kicweka ki wii pa ngat, pe obedo pa coc; ki ni Rwot omiyo neno ma atir ikom en bot jo ma gicwalo 'judgment hour cry'."

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”.

Man omiyo ngec pa en ikom "the daily" onongo tye kakare, ento pe opong. Pe onongo twero ngeyo ni, i Buk Daniel, "the daily" kikwaco kare abicel; ento i kare adek ma kikwaco ni "the daily" "kikwanyo woko", kare acel onongo nyutu lok mapat ki gin aryo ma dong. Kare acel, "the daily" kityeko tic kwede lok me leb Ebru "rum", ento i kare aryo mukene kityeko tic kwede lok me leb Ebru "sur". Lok aryo man gityeko loko gi calo "kwanyo woko", ento "rum" i Daniel 8:11 nyutu "keto i malo ki wero maloyo", kadi i 11:31 ki 12:11, lok "sur" nyutu "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 teologi ma gi cam ki mi i kit cam pa Babilon, gi waco ni, ka igolo gin woko onyo ka ituro malo gin, gin aryo weng obedo kit me kwanyo woko; omiyo gi waco ni lok aryo ma eni myero ginene ni tye ki por acel. Gi waco ni i kare adek ma "the daily" "kigolo woko," lok "golo woko" ka weng nen calo "kwanyo woko"; ka gi timo kamano, gi yaro ni Daniel pe oyero lok maber. Pe gi waco man opinye, ento ki riso gi kwaro ni Daniel myero oyero lok "sur" i kare adek weng; pien, ki yore pa jo teologi, en onongo mito gin acel keken i kare tung' keken ma "the daily" "kigolo woko".

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.

Gin timo gin acel kwede lok "miqdash" ki "qodesh" ma gi dwoko calo "sanctuary," i vese apar acel okato apar angwen me chapta aboro. I tung acel acel ma "sanctuary" tye iye i vese angwen kono, gicoyo matek ni weng nyutu Ka Maleng pa Lubanga. Ki yubu cwiny malubo, dong Daniel onongo myero otiyo ki "qodesh" i tung adek weng, ki pe otiyo ki "miqdash" i ves apar acel. Miller pe onongo ngeyo ni lokgi pe acel; ento jo me ngec pa Lubanga me kare matye gineno, ka gineno, gicoyo matek ni pe myero kigamo ni tye mukene mo keken. Ento Miller, ma pe onongo ngeyo mukene ma tye i iye lokgi, obino i ngec ma pe rwate ki me jo me ngec pa Lubanga me kare matye.

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.

En tye atir ni Daniyel obedo ngat ma ocoyo ki mwono madwong tutwal, ma onongo ongeyo leb Ebru, ki gityeko neno ni obedo loyo jolalar weng me Babulon abicel—jo ma bene gi lalar madwong i kitgi keken i lobo. Ka ngat mo ma onongo ongeyo kit ma myero ki tic kwede leb Ebru, kede kit ma myero ki coyo ne atir i gin man i kare meno, en obedo Daniyel. Ka Daniyel otiyo ki lok mapat, obedo pien gin ma myero gi nyutu piro mapat, ma onongo otamo coyo keken. Ka kigamo kit tic pa Daniyel ma mapat ki lok ma gi yiko calo “ot maleng” onyo “kwanyo woko,” gi timo atir ngec pa Miller ikom “the daily,” ma Miller bene ogamo i lok acel keken ma Paolo nyuto ni gin ma giyek atir myero gicwako goba ma tek.

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.

Jogi ma gikwero atir, kendo geno bwola ma kelo balo wii ma tek, kinyutu gi bene calo jomwongo pa Efraim, ma kinyutu gi i dul aryo. Dul acel obedo laloc ma gupwonyo; dul mukene obedo jo piny ma pe gupwonyo, ma bi winiyo kende gin ma jo ma gupwonyo bi pwonya gi. Gin jogi ma giyiko gi ki bwola, kede ma gikwanyo kica ki tho. Gin jogi ma i Habakuku 2 cwinya gi rweny, kendo gin nyiri maleng ma pe gi paro i Matayo 25. Gin jogi ma gibolo woko lok atir me pire tek pa nino pa Miller, ma i agiki gi lumeny maber labong apar (ki nyutu tem apar ma ma agiki pi Isirael me kombedi), calo kit ma ki nyutu kwede tem apar ma ma agiki pi Isirael me kare macon.

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. 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.

> Lubanga owaco bot Mose ni, “Cawa mede adii jo man bi cwako kobo an? Ki cawa mede adii pud pe gigeno an, i kom alama weng ma an otyeko nyuto botgi? Abi kobo gi ki two ma matek, abi jolo gi i woko, ci abi miyo i bot in jo madit loyo gi, ki ma tye ki teko madwong loyo gi.” Mose owaco bot Lubanga ni, “Ci jo Ijipt gibineno winyo ne (pien in i teko mamegi otyeko kelo jo man woko ki i iye gi); ci gibinyo nyuto ne bot jo ma obedo i piny man, pien gi winyo ni in Rwot itye i tung jo man, ni in Rwot ki i neno i wang ki wang, ni kom me polo mamegi tye i wi gi, ni itugo anyimgi i kare me nino i ligang me kom me polo, ki i kare me otum i ligang me mac. Kombedi ka in ibino ogo jo man weng calo dano acel, ci jo me pinye ma winyo nying pa in gibikwano waci ni, ‘Pien Rwot pe onongo romo kelo jo man i piny ma o kwano lagam miyo gi, omiyo ogo gi i puk.’ “Kombedi, akwayo in, wek twero pa Rwot na obed madwong, kaka i owaco, ni, ‘Rwot tye gi kube ma mot, ki kica madwong; o weko bal ki kobo cik, ento pe oyubo ngat ma peko tye kwede; o limo bal pa kwaro i bot nyithindo, nyo anywol me adek ki me angwen.’ Wek, akwayo in, weko bal pa jo man, mako ki dwong pa kica mamegi, ki kaka i tye oweko bal pa jo man, ki i Ijipt nyo okato kombedi.” Lubanga owaco ni, “Atyeko weko kaka i owaco; ento, calo an tye kwo, piny weng bi pungu ki dwong pa Rwot. Pien jo weng ma o neno dwong pa an, ki alama pa an ma an otyeko timo i Ijipt ki i puk, ci gi otemo an kombedi kane apar, ki pe gi winyo dwon na; adada, pe gini neno piny ma an okwano lagam i bot kwarogi; en keken, pe mo ikin gi ma ocobo an bina neno ne. Ento latic na Kaleb, pien tye ki cwiny mukene kwede, ci okongo an pire kene, an abi kelo en i piny ma o duko iye; ki nyithine gubimako ne.” Numbers 14:11-24.

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