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

Kitab Daniel - Bilangan Seratus Empat Puluh Lapan

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

Kuyembula Milayelo ya Uprofeti: Lolelo lwa Habakuki na Lota lwa 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.

Ka ṭhut ka jingtip kaba la pyni da ka jingïohi shaphang ka wah Ulai ka long kata keiñ kaba ha kaba khatduh la thoh halor ki ar tylli ki miej jong u 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.

> “Nimetanda na unabii ambao walikuwa wameuona kuwa unahusu wakati wa kuja kwa pili kulikuwamo maelekezo yaliyofaa hasa kwa hali yao ya kutokuwa na hakika na ya kusubiri kwa wasiwasi, yakitia moyo wa kungoja kwa saburi katika imani kwamba lile ambalo sasa lilikuwa giza kwa ufahamu wao lingefafanuliwa wazi kwa wakati wake ufaao.

> “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.’

> “ထိုပရောဖက်ပြုချက်များအနက် ဟဗက္ကုတ် ၂:၁–၄ ၏ပရောဖက်ပြုချက်လည်း ပါဝင်သည်– ‘ငါသည် ငါ၏ကင်းစောင့်ရာ၌ ရပ်မည်၊ မျှော်စင်ပေါ်၌ ကိုယ်ကိုတင်၍၊ သူသည် ငါအား အဘယ်သို့ မိန့်တော်မူမည်ကို၎င်း၊ ငါအပြစ်တင်ခြင်းခံရသောအခါ အဘယ်သို့ ပြန်လည်ဖြေကြားရမည်ကို၎င်း စောင့်ကြည့်မည်။ ထာဝရဘုရားသည် ငါအား ပြန်၍ မိန့်တော်မူသည်ကား၊ ဗျာဒိတ်ရူပါရုံကို ရေးမှတ်လော့၊ ဖတ်သောသူသည် ပြေး၍ကြားနိုင်အောင် ကျောက်ပြားများပေါ်၌ ထင်ရှားစွာ ရေးထားလော့။ အကြောင်းမူကား၊ ထိုရူပါရုံသည် သတ်မှတ်ထားသောအချိန်အတွက် ဖြစ်သေး၏၊ သို့ရာတွင် အဆုံးကာလ၌ ထိုရူပါရုံသည် မိန့်ဆိုလိမ့်မည်၊ မုသာမဆိုရ။ နှောင့်နှေးသကဲ့သို့ ဖြစ်လျှင်ပင် ထိုရူပါရုံကို စောင့်လော့။ အကြောင်းမူကား၊ ထိုရူပါရုံသည် အမှန်ပင် ရောက်လာလိမ့်မည်၊ နှောင့်နှေးမည်မဟုတ်။ ကြည့်ရှုလော့၊ မာနကြီး၍ ဖောင်းပွနေသော သူ၏စိတ်ဝိညာဉ်သည် သူ့အတွင်း၌ ဖြောင့်မတ်ခြင်းမရှိ။ သို့သော် ဖြောင့်မတ်သောသူသည် မိမိ၏ယုံကြည်ခြင်းအားဖြင့် အသက်ရှင်လိမ့်မည်။’”

> “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.

> “Ol asri 1842-a, ugutondekanirijwe muri ubu buhanuzi ko ‘wandike ibyo weretswe, ubishyire ku bisate mu buryo bugaragara, kugira ngo ubisoma asome yiruke,’ byari byarateye Charles Fitch gutegura imbonerahamwe y’ubuhanuzi igaragaza ibyerekezo byo muri Daniyeli n’Ibyahishuwe. Itangazwa ry’iyo mbonerahamwe ryafatwaga nk’isohozwa ry’itegeko Habakuki yari yarahawe. Nyamara icyo gihe nta n’umwe wabonye ko muri ubwo buhanuzi nyine hagaragaramo gutinda kugaragara kw’isohozwa ry’ibyerekanywe—igihe cyo gutinda. Nyuma yo gucika intege, iri jambo ry’Ibyanditswe ryagaragaye rifite ubusobanuro bukomeye cyane: ‘Kuko ibyo weretswe bifite igihe byagenewe, ariko ku mperuka bizavuga, kandi ntibizabeshya: naho byatinda, ubitegereze; kuko byanze bikunze bizasohora, ntibizatinda…. umukiranutsi azabeshwaho no kwizera kwe.’ The Great Controversy, 391, 392.”

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

Litafole tse peli tsa Habakuke, ka boporofeta, ke lipaki tse peli. Ho ea ka Bibele, lipaki tse peli li lokela ho bokelloa hammoho ho tiisa ’nete.

> 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.

> Le ge e ka se go reetsa, o tseye ba bangwe ba le bongwe kgotsa ba le babedi; gore ka molomo wa basupi ba babedi kgotsa ba bararo lefoko lengwe le lengwe le tle le tlhomamisiwe. Mathaio 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.

Apabila dua jadual Habakuk (carta perintis 1843 dan 1850) ditindihkan antara satu sama lain, kedua-duanya meneguhkan kebenaran-kebenaran yang merupakan “permata-permata” dalam mimpi Miller. Kesilapan tahun 1843, yang digambarkan pada jadual pertama, apabila ditindihkan dengan jadual kedua, menetapkan “masa penangguhan” penglihatan itu. Miller (penjaga simbolik bagi sejarah itu) bertanya apakah yang harus dikatakannya semasa perdebatan dalam sejarahnya.

> 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.

> Ndzi ta yima ehenhla ka rindza ra mina, ndzi ti veka ehenhla ka xihondzo, ndzi rindza leswaku ndzi vona leswi a nga ta vulavula na mina swona, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. 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.

Tuhan telah memerintahkan Miller untuk menuliskan penglihatan itu, dan dalam mimpinya ia meletakkan peti yang berisi penglihatan itu di atas sebuah meja di tengah kamarnya.

> 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.

> Рэ Иаҳова а'нга жавоб бериб, деди: «Ваҳийни ёзиб қўй, уни лавҳалар устига равшан қилиб битгин, токи уни ўқиган киши югурсин». Хабаққуқ 2:2.

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

Likhozah ke mabula go hlaola nako ya go diega le go nyamišwa ga mathomo.

> 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.

> Karena penglihatan itu masih menanti waktu yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta; sekalipun ia berlambat-lambat, nantikanlah itu; sebab itu pasti akan datang, itu tidak akan berlambat-lambat. Habakuk 2:3.

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

Kemudian dua golongan yang dinyatakan berdasarkan pertambahan pengetahuan itu digambarkan.

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

> “Болгоогтун, түүний бардам сэтгэл дотор нь зөв шулуун бус; харин зөвт хүн өөрийн итгэлээр амьдрах болно.” Хабаккук 2:4.

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

ท่ามกลางกระบวนการแห่งการทดลองตามที่กล่าวไว้ในดาเนียลบทที่สิบสอง คนทั้งสองจำพวกที่นมัสการจะถูกสำแดงออกมา

> 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.

> Тэрээр: «Яв, Даниел аа; учир нь эдгээр үгс төгсгөлийн цаг хүртэл хаагдаж, лацдан битүүмжлэгдсэн юм. Олон хүн ариусгагдаж, цайрч, соригдох болно; харин хорон муу хүмүүс хорон муугаа үйлдэх бөгөөд хорон муу хүмүүсийн хэн нь ч ойлгохгүй; харин мэргэн хүмүүс ойлгоно» гэж айлдав. Даниел 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.

“Berhikmat” dalam kitab Daniel ialah anak-anak dara yang bijaksana dalam Matius dua puluh lima yang dibenarkan oleh iman, dan orang-orang fasik ialah anak-anak dara yang bodoh yang meninggikan diri dalam kesombongan. Pada akhir mimpi Miller, permata-permata itu melambangkan minyak dalam perumpamaan tentang sepuluh anak dara, iaitu pekabaran itu sendiri.

> “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.

> “Tu’u hɔ́n Jehowa le anyigba me ne miadzɔ nyuie mava wo ŋu o. Ale la, míaʋu si sika nu a yila si wòle ɖe mí tɔme be wòatsɔ ayi amesiwo le viviti me. Ne ɣeyiɣi la ava be, ‘Kpɔ ɖa, asiɖafo la gbɔna; miado go yi aɖe eŋu,’ amesiwo mekpɔ ami kɔkɔe ma o, amesiwo medzra Kristo ƒe amenuveve ɖe wɔnɔviwo me o la, woakpɔ abe alẽnuvi siwo nye bumɔ̃wo ene be womese ɖo be yewoado go aɖe wɔnƒe Aƒetɔ ŋu o. Wometsɔ ŋusẽ le yewo ŋutɔ me be yewoakpɔ ami la o, eye wɔnƒe agbenɔnɔ gbã.” 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.

ថ្មមានតម្លៃរបស់មីល្លើរ​នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ​នឹង​ភ្លឺចាំង​ខ្លាំង​ជាង​មុន​ដប់​ដង ហើយ​ទាំង​លេខ​ដប់​ក៏​ជា​និមិត្តសញ្ញា​នៃ​ការ​សាកល្បង ដូចជា​ពន្លឺ​ក៏​ដូច្នោះ​ដែរ។ នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ ដែល​ត្រូវ​បាន​តំណាង​ដោយ​ចុង​បញ្ចប់​នៃ​សុបិន​របស់​មីល្លើរ ពន្លឺ​នៃ​សេចក្តីពិត​ដែល​ត្រូវ​បាន​តំណាង​លើ​តារាង​របស់​ហាបាគុក បង្កើត​សារ​នៃ​ការ​សាកល្បង​មួយ ដែល​នៅ​ក្នុង​ពាក្យប្រៀបធៀប​អំពី​ព្រហ្មចារី​ដប់​នាក់ គឺ​ជា​សារ​សាកល្បង​នៃ​ការ​ស្រែក​ឡើង​នៅ​ពាក់​កណ្ដាល​អធ្រាត្រ។ ដំណើរ​នៃ​ការ​សាកល្បង​នោះ គឺ​ជា​ការ​ធ្វើ​ឡើង​វិញ​នៃ​ដំណើរ​ការ​សាកល្បង​ក្នុង​ប្រវត្តិសាស្ត្រ​មីល្លើរ ពីព្រោះ​ពាក្យប្រៀបធៀប​អំពី​ព្រហ្មចារី​ដប់​នាក់ ត្រូវ​បាន​ធ្វើ​ឡើង​វិញ​យ៉ាង​ត្រឹមត្រូវ​ដល់​អក្សរ​មួយៗ​នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ។

> “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.

> “Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona a va tlharihile, kutani ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku helela ka rito rin’wana ni rin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi ri ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” 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.

Kwenzeka kwakhona amava exesha lokulinda kanye njengoko enjalo ekupheleni kwephupha likaMiller, yaye ngoko amatye akhe anqabileyo aya kukhanya ngokuphindwe kalishumi ngaphezu kwelanga, ngaloo ndlela kubonakaliswa ukuba loo matye anqabileyo amele uvavanyo lokugqibela emzekelisweni weentombi ezilishumi. Ishumi luphawu lovavanyo, yaye ekupheleni kweentsuku ezilishumi uDaniyeli namadoda amathathu ahloniphekileyo babonakala bebahle ngakumbi yaye bexebile ngakumbi kunabo babedla ukutya kwaseBhabhiloni. Abazidlayo kuHabakuki ababephila ngokuzithemba okucingelwayo, kungekhona ngokholo, bakhulisa isimilo saseBhabhiloni. Kwimbali yamaMillerite baba ziintombi zaseBhabhiloni, yaye kuHabakuki upopu usetyenziswa ukuchaza isimilo sabo.

> 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.

> Lihatlah, jiwanya yang meninggikan diri itu tidak lurus di dalam dia; tetapi orang benar akan hidup oleh imannya. Bahkan juga, karena ia melanggar oleh anggur, ia adalah seorang yang congkak, dan tidak tinggal di rumah; yang meluaskan keinginannya seperti alam maut, dan seperti maut adanya, dan tidak dapat dipuaskan, melainkan mengumpulkan baginya segala bangsa, dan menghimpunkan baginya segala suku bangsa. Bukankah semuanya ini akan mengangkat suatu perumpamaan terhadap dia, dan suatu bidal ejekan terhadap dia, serta berkata: Celakalah dia yang menambah apa yang bukan miliknya! berapa lama lagi? dan dia yang membebani dirinya dengan tanah liat yang tebal! Tidakkah akan bangkit dengan tiba-tiba orang-orang yang akan menggigit engkau, dan akan terjaga mereka yang akan menggelisahkan engkau, sehingga engkau akan menjadi rampasan bagi mereka? Karena engkau telah merampasi banyak bangsa, maka segala sisa bangsa-bangsa itu akan merampasi engkau; oleh karena darah manusia, dan karena kekerasan terhadap negeri, terhadap kota, dan terhadap semua penduduknya. Habakuk 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.”

Proses pencobaan yang didatangkan ke atas para dara dalam Matius dua puluh lima menghasilkan suatu golongan penyembah yang telah mengembangkan tabiat raja utara (kepausan), yang juga adalah kuasa yang “merampasi banyak bangsa.”

> 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.

> Tuhan berfirman demikian: Sesungguhnya, suatu bangsa datang dari negeri utara, dan suatu bangsa yang besar akan dibangkitkan dari penjuru-penjuru bumi. Mereka memegang busur dan tombak; mereka kejam dan tidak mengenal belas kasihan; suara mereka menderu seperti laut; dan mereka menunggang kuda, tersusun seperti orang-orang untuk berperang melawan engkau, hai puteri Sion. Kami telah mendengar kabarnya: tangan kami menjadi lemah lesu; kegentaran telah mencengkam kami, dan rasa sakit, seperti seorang perempuan yang sedang bersalin. Janganlah pergi ke ladang, dan jangan berjalan di jalan; sebab pedang musuh dan kedahsyatan ada di segala penjuru. Hai puteri bangsaku, kenakanlah kain kabung, dan bergulinglah dalam abu; lakukanlah perkabungan, seperti untuk seorang anak tunggal, ratapan yang sangat pahit; sebab pembinasa itu akan datang dengan tiba-tiba menimpa kita. Yeremia 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.

ཧ་བ་ཀུག་གི་རིགས་གཉིས་ནི་དད་པས་གཞི་བཙུགས་པའི་མི་རྣམས་དང་། དེ་བཞིན་བཱ་བི་ལོན་གྱི་ཆོས་ལུགས་རྣམས་ཟས་བཟའ་ཞིང་བཏུངས་པའི་མི་རྣམས་ཡིན། མི་ལེར་གྱི་རྨི་ལམ་གྱི་མཐའ་མའི་ཉིན་མོར་ནང་དུ་བུ་མོ་དག་པ་ལྟར་མཚོན་པའི་མི་རྣམས་ནི། ཡང་ན་ཁྲིསཏོས་ཀྱི་གཤིས་ཀ་འཕེལ་བར་བྱས་ཏེ། དེ་ལྟར་ན་དཀོན་མཆོག་གི་ཐམ་ག་ཐོབ་པ་ཡིན། ཡང་ན་ཕཱ་པཱ་སིའི་གཤིས་ཀ་འཕེལ་བར་བྱས་ཏེ། གཅན་གཟན་གྱི་རྟགས་ཐོབ་པ་ཡིན།

> “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.

> “Wɔadu bere a nokware hann no bɛhyerɛn wɔ abrabɔ bɔne sum mu. Wɔasoma ɔbɔfo a ɔto so abiɛsa no nkrasɛm akɔ wiase nyinaa, sɛ ɛbɔ nnipa kɔkɔ wɔ aboa no anaa ne honi no agyirae a wobegye wɔ wɔn moma so anaa wɔn nsa so no ho. Sɛ obi gye saa agyirae no a, ɛkyerɛ sɛ ɔde ne ho akɔ gyinaesi koro no ara a aboa no asi no so, na ɔkamfo adwene koro no ara, a ɛne Onyankopɔn asɛm bɔ abira tẽẽ. Wɔn a wogye saa agyirae yi nyinaa ho no, Onyankopɔn ka sɛ, ‘Saa no ara bɛnom Onyankopɔn abufuw nsa no, a wɔahwie agu a wɔammfra mu biara wɔ n’abufuw kuruwa no mu; na wɔde ogya ne brimstone bɛyɛ no ayayade wɔ abɔfo kronkron no anim ne Oguammaa no anim.’” 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.”

A marâwngte hian Babylon zu an in dawnte chuan, a tawpah Pathian thinrimna zu an in ang. Isaia lehkhabuah, Ephraim ruihchamte chuan an mitdelna leh an ruihna chu thil an letling avangin an lantîr a, chu tihchu “beldawng lei” anga ngaih tûr a ni.

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.

Ɔdae a wɔde frɛ no “daa no daa” sɛ ɛyɛ Kristo ho sɛnkyerɛnne no, dannan “daa no daa” ho nokware no bɔ abira, efisɛ “daa no daa” yɛ Satan ho sɛnkyerɛnne. Miller nkyerɛase a ɔde “daa no daa” kyerɛ sɛ ɛyɛ abosonsom no, wɔagyina hɔ pɛpɛɛpɛ wɔ Habakuk mponpon no so. Miller hu a ohuu kyerɛwsɛm faako wɔ Tesalonikafo mu, a ɛmaa otumi tee ase sɛ abosonsom na wɔyii fii hɔ, na ama “bɔne nipa” a ɔte Onyankopɔn asɔredan no mu no ada adi no, yɛ nokware titiriw a ɛwɔ 2 Tesalonikafo, ti 2 no mu.

> “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.

> “Saya terus membaca, dan tidak dapat menemukan kasus lain di mana hal itu [yang sehari-hari] terdapat, selain dalam Daniel. Lalu saya [dengan bantuan sebuah konkordansi] mengambil kata-kata yang berdiri dalam hubungan dengannya, ‘melenyapkan’; ia akan melenyapkan yang sehari-hari; ‘sejak waktu yang sehari-hari itu ditiadakan,’ dan seterusnya. Saya terus membaca, dan mengira bahwa saya tidak akan menemukan terang atas nas itu; akhirnya saya sampai pada 2 Tesalonika 2:7, 8. ‘Karena rahasia kedurhakaan telah mulai bekerja; hanya dia yang sekarang menahan akan terus menahan, sampai ia disingkirkan dari jalan, dan pada waktu itulah si durhaka itu akan dinyatakan,’ dan seterusnya. Dan ketika saya sampai pada nas itu, oh, betapa jelas dan mulianya kebenaran itu tampak! Itulah dia! Itulah yang sehari-hari itu! Jadi sekarang, apakah yang dimaksud Paulus dengan ‘dia yang sekarang menahan,’ atau menghalangi? Yang dimaksud dengan ‘manusia durhaka,’ dan si ‘durhaka,’ ialah Kepausan. Jadi, apakah yang menghalangi Kepausan supaya tidak dinyatakan? Mengapa, itu adalah Paganisme; maka, ‘yang sehari-hari’ itu pasti berarti Paganisme.’—William Miller, Second Advent Manual, halaman 66.” Advent Review and Sabbath Herald, 6 Januari 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.

Arti “yang sehari-hari” dalam Tesalonika, yang ditemukan oleh Miller, adalah kebenaran utama dari bagian itu. Ketika Paulus mengidentifikasi mereka yang tidak mengasihi kebenaran, dan yang karena itu akan menerima kesesatan yang kuat, ia tentu saja sedang mengidentifikasi kebencian terhadap kebenaran dalam pengertian umum; tetapi kebenaran yang secara langsung dirujuk dalam bagian itu adalah kebenaran bahwa “yang sehari-hari” melambangkan Roma kafir.

> 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.

> Пыжикің ягу́он — сылкӧ; сы вылын, ӧти кодь сылкӧ тэнӧн, быдӧс пыжикыт тыр лоас югӧрӧн. Но кӧ сылкыт лёк, быдӧс пыжикыт тыр лоас пемыдӧн. Сы вылын, кӧ тэныд пыдын эм югӧр, да сійӧ пемыд, кыдзи ыджыд сійӧ пемыдыс! Некод оз вермы служитны кык хозяинлы: сы вӧсна мый эськӧ ӧтиӧс ненавидитас, а мӧдысӧс радейтас; либӧ ӧти дорӧ кутчисас, а мӧдысӧс презирас. Ті оз вермӧй служитны Енлы да мамоналы. Матфей 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.

មានតែសេចក្ដីស្រឡាញ់ចំពោះសេចក្ដីពិត ឬក៏សេចក្ដីស្អប់ខ្ពើមសេចក្ដីពិតប៉ុណ្ណោះ។ គ្មានទីតាំងកណ្ដាលឡើយ។ សេចក្ដីវង្វេងយ៉ាងខ្លាំងដែលមកលើព្រហ្មចារីល្ងង់នៃ ម៉ាថាយ ជំពូក 25 នោះ មានមូលដ្ឋានលើការបដិសេធរបស់ពួកគេចំពោះពន្លឺនៃត្បូងរបស់ Miller ដែលតំណាងឱ្យការសាកល្បងចុងក្រោយ។ ការសាកល្បងចុងក្រោយរបស់អ៊ីស្រាអែលបុរាណ គឺជាការសាកល្បងទីដប់របស់ពួកគេ ហើយត្បូងរបស់ Miller ភ្លឺចែងចាំងខ្លាំងជាងដប់ដងនៅថ្ងៃចុងក្រោយ។ និមិត្តសញ្ញានៃការបដិសេធត្បូងរបស់ Miller គឺ “the daily,” ដែលអ្នកស្រវឹងនៃ Ephraim បានបង្វែរឲ្យផ្ទុយនៅក្នុងជំនាន់ទីបីនៃ Adventism។ “The daily” គឺជានិមិត្តសញ្ញាសាតាំងនៃសាសនាព្រេង។ ពួកអ្នកស្រវឹងបាននាំចូលត្បូងក្លែងក្លាយមួយ ដែលពួកគេបានយកមកពី Protestantism ដែលបានក្បត់ជំនឿ ហើយកំណត់ថា “the daily” ជានិមិត្តសញ្ញានៃព្រះគ្រីស្ទ។

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.

Janji Miller tentang “permata-permatanya” terbatas oleh sejarah di mana dia dibangkitkan. Dengan keyakinan bahawa Kedatangan Kedua ialah peristiwa nubuatan yang berikutnya, luka maut kepausan pada tahun 1798 hanya dapat mewakili kerajaan duniawi yang keempat dan yang terakhir dalam Daniel dua. Miller juga terbatas dalam pengertiannya tentang “yang berterusan,” kerana kesaksiannya menyatakan bahawa melalui wahyu dia dipimpin kepada suatu kaedah pengajian yang khusus, di mana dia menyatakan bahawa dia menggunakan Alkitabnya, Konkordans Cruden, dan membaca beberapa akhbar. Keputusannya untuk belajar dengan cara demikian semata-mata timbul dalam fikirannya.

> “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.

> “Dalam tempoh dua belas tahun aku menjadi seorang deis, aku membaca segala sejarah yang dapat kutemui; tetapi kini aku mengasihi Alkitab. Alkitab mengajarkan tentang Yesus! Namun demikian, masih ada sebahagian besar daripada Alkitab yang gelap bagiku. Pada tahun 1818 atau 19, ketika berbicara dengan seorang sahabat yang aku kunjungi, dan yang pernah mengenal serta [mendengar] aku berbicara semasa aku seorang deis, dia bertanya, dengan cara yang agak penuh makna, ‘Apakah pendapatmu tentang ayat ini, dan ayat itu?’ sambil merujuk kepada ayat-ayat lama yang aku bantah ketika menjadi deis. Aku memahami maksudnya, lalu menjawab—Jika engkau memberi aku waktu, aku akan memberitahumu apa ertinya. ‘Berapa lama waktu yang engkau perlukan?’ Aku tidak tahu, tetapi aku akan memberitahumu, jawabku, kerana aku tidak dapat mempercayai bahawa Allah telah memberikan suatu wahyu yang tidak dapat difahami. Lalu aku bertekad untuk mempelajari Alkitabku, dengan keyakinan bahawa aku dapat menemukan apa yang dimaksudkan oleh Roh Kudus. Tetapi sebaik sahaja aku membentuk tekad ini, timbullah fikiran dalam benakku—‘Andaikata engkau menemukan suatu bahagian yang tidak dapat engkau fahami, apakah yang akan engkau lakukan?’ Maka cara mempelajari Alkitab ini pun terlintas dalam fikiranku:—Aku akan mengambil kata-kata daripada bahagian-bahagian itu, menelusurinya di seluruh Alkitab, dan dengan cara ini menemukan maknanya. Aku memiliki Konkordans Cruden, yang menurut pendapatku adalah yang terbaik di dunia; maka aku pun mengambilnya bersama Alkitabku, lalu duduk di mejaku, dan tidak membaca apa-apa yang lain, kecuali sedikit akhbar, kerana aku bertekad untuk mengetahui apa yang dimaksudkan oleh Alkitabku. 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.

Perhiasan-perhiasan Miller bukan sahaja dikenal pasti melalui kaedah pengkajiannya, tetapi juga melalui penyataan langsung daripada Allah.

> “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.

> “Бурхан Библийг итгээгүй байсан нэгэн тариачны зүрх сэтгэлд нөлөөлүүлэхээр Өөрийн тэнгэрэлчийг илгээж, эш үзүүллэгүүдийг судлан эрэхэд нь хөтөлсөн. Бурханы тэнгэрэлч нар тэр сонгогдсон хүнд дахин дахин үзэгдэж, түүний оюун ухааныг чиглүүлэн, Бурханы ард түмэнд үргэлж бүрхэг байсан эш үзүүллэгүүдийг ойлгоход нь нээж өгсөн. Үнэний хэлхээний эхлэл түүнд өгөгдөж, тэр холбоос дараалан холбоосыг эрэн хайсаар, эцэст нь Бурханы Үгийг гайхашрал, бишрэлийн дунд ширтэн харсан. Тэрээр тэнд үнэний төгс хэлхээг харсан. Урьд нь онгодгүй хэмээн үзэж байсан тэр Үг одоо түүний өмнө өөрийн гоо үзэсгэлэн, алдар сүрээр нээгдэн харагдсан. Тэрээр Судрын нэг хэсэг нь нөгөөгөө тайлбарладгийг, нэг эшлэл түүний ойлголтод хаалттай байх үед Үгийн өөр нэг хэсгээс түүнийг тайлбарлах зүйлийг олдгийг харсан. Тэрээр Бурханы ариун Үгийг баяр хөөртэйгөөр, мөн хамгийн гүн хүндлэл, сүр жавхлант эмээлтийн хамт эрхэмлэн үзсэн.” 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.

Ellen White bila gagwe gore “Modimo o romile moengele wa Gagwe” kwa go Miller, go supa gore Gabariele e ne e le moengele yo o rometsweng kwa go Miller, gonne “moengele wa Gagwe” ke leina le le abelwang Gabariele.

> “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.

> “Jazykai ko anghel, ‘Ako hi Gabriel, anay nagtitinindog ha presensya han Dios,’ nagpapakita nga may-ada hiya hitaas nga katungdanan han dungog dida ha langitnon nga mga korte. Han inabot hiya nga may mensahe ngadto kan Daniel, nagsiring hiya, ‘Waray iba nga naupod ha akon hini nga mga butang, kondi hi Michael [Cristo] nga iyo Prinsipe.’ Daniel 10:21. Mahitungod kan Gabriel, an Manluluwas nagyakan ha Pinadayag, nga nasiring nga ‘Iya iginsugo ngan pinaagi han Iya anghel iginpahibaro ini ngadto ha Iya surugoon nga hi Juan.’ Pinadayag 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 dâŋ akatam aŋelo tɔkɛ Miller ne “lamin ni” dɛm naŋ “kaŋeŋ ni nyiɛta profɛsi tɔkɛ amɛ kɛ God ba nyiɛri bɛ dɔkɛ kɛtɛŋ.” A yeŋe ni te keŋo baa amɛ a yi lɛlɛŋ ne a yaaŋ ni yɛrɛŋ kɛ Bible kuŋɛ kaŋ, amɛ a be dɛm ni ne Divine revelation. Kɛŋkɛ a baŋa a tɛrɛ Bible kuŋɛ kaŋ ŋɔɔ yeŋ a lamin ni. Kɛ God ba truth lɛ a lamin ni, ŋɔɔ be Divine revelation, te keŋo truth ba lɛ through process ni kɛ rightly dividing Bible. Miller a baŋa akɛni tɔkɛ, amɛ Divine revelation be part ni kɛ Miller ba lɛ kaŋeŋ subject ni kɛ “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 tidak akan mengenali penggiliran gender dalam Daniel pasal delapan, ayat sembilan sampai dua belas, karena yang ia miliki hanyalah Alkitab dan sebuah konkordansi yang sama sekali tidak memuat informasi apa pun mengenai bahasa-bahasa Alkitab. Ia tidak akan melihat perbedaan antara ‘sur’ dan ‘rum’ yang keduanya diterjemahkan sebagai “diambil.” Ia juga tidak akan melihat perbedaan antara ‘miqdash’ dan ‘qodesh’ yang keduanya diterjemahkan sebagai “bait suci.”

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.

Ta tsis pom qhov tseeb ntawm lo lus “tamid” uas muaj nyob ib puas plaub zaug hauv phau Vajlugkub. Qhov tseeb uas nws tsis tau pom (uas kuj yog qhov tseeb uas nws tau pom thiab), yog tias ntawm ib puas plaub zaug uas lo lus Henplais “tamid” raug siv hauv phau Vajlugkub, tsuas yog nyob hauv phau Daniyee xwb uas lo lus Henplais “tamid” raug siv ua ib lub npe. “Tamid” yog lo lus Henplais uas txhais hais tias “tsis tu ncua”, thiab hauv phau Daniyee raug txhais ua “yam niaj hnub.”

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.”

Мхъеел Даниилын ном соом гына тӀе хьоьжуш дуу иза цӀе доьзна дешнашкахь, ткъа вожах долу дохкъазза доьзна итт кхаьлла тӀехь иза хьажара дешнашкахь доьзна дуу. И бахьана долуш, король Иаковын Библи йоьзна таржамхой Даниилан книгехь иза пхиъаза цӀе доьзна дешнашкахь пайда эцна долуш, ткъа Библи йоьзна кхечу йоьзнахоша дохкъазза доьзна итт кхаьлла тӀехь иза хьажара дешнашкахь пайда эцна долуш, бакъон тӀехь йогӀу тергаман хьалхаьцарца Даниилан иза цӀе доьзна дешнашкахь пайда эцар «нийсадаьккхина» болуш баьхна бу. Даниилан «нийсадаьккха» аьлча, цар из дешнаца «курбан» аьлла дош тӀетохна, иштта цӀе доьзна дош хьажара дешнашкахь хувцура. Ткъа дӀа таржамхой «нийсабаьхна» болуш, Эллен Уайтка илоьхуш буьйсан болхлоьшна духьал йоьзуш хилар кхочушдан илоьхна хилла, шенна иштта дӀаяздина: со «Daily» аьлла дешнаца йолу хиламаш тӀехь хьоьжуш хилар, «sacrifice» аьлла дош адамийн хьекъалца тӀетехна ду, текстехь хила йиш яц; тӀаккха Дела шен нийса хьажар изна цуьнга хьукмуйна сахьтан мохк баьккхина буьйсуш болчуьнга делла аьлла.

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, menurut kesaksiannya sendiri, sedang berusaha untuk memahami “yang sehari-hari,” yang pada akhirnya ia pahami dalam 2 Tesalonika. Namun juga, menurut kesaksiannya sendiri, ketika berusaha memahami suatu kata, ia akan mempertimbangkan setiap tempat di mana kata itu digunakan, dan kata itu digunakan sembilan puluh sembilan kali lainnya dalam Alkitab. Namun kesaksiannya mengenai “yang sehari-hari” ialah bahwa ia tidak menemukannya di mana pun selain dalam kitab Daniel, ketika ia menyatakan, “Saya terus membaca, dan tidak dapat menemukan kasus lain di mana itu [yang sehari-hari] didapati, selain dalam Daniel.” Miller dituntun kepada permata-permata itu bukan semata-mata oleh metodenya dalam belajar, melainkan juga oleh wahyu ilahi yang diberikan kepadanya melalui pelayanan para malaikat.

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.

Gome ke ka moo kutlwisiso ya gagwe ya “tsa ka mehla” e neng e nepagetse ka gone, mme e lekanyeditswe. O ne a sa kgone go lemoga gore mo makgetlong a le matlhano a go umakiwa ga “tsa ka mehla” mo bukeng ya ga Daniele, lengwe la makgetlo a mararo a “tsa ka mehla” di “tlosiwang” ka one, le ne le emela bokao jo bo farologaneng le jwa makgetlo a mangwe a mabedi. Ka nako e nngwe “tsa ka mehla” di dirisiwa mmogo le lefoko la Sehebera ‘rum’, mme mo makgetlong a mangwe a mabedi di dirisiwa mmogo le lefoko la Sehebera ‘sur.’ Mafoko ano ka bobedi a ranolwa e le go tlosa, mme ‘rum’ mo go Daniele kgaolo ya borobedi, temana ya bolesome le bongwe, e raya go tsholetsa le go godisa, mme mo kgaolong ya bolesome le bongwe, temana ya masome a mararo le bongwe, le mo kgaolong ya bolesome le bobedi, temana ya bolesome le bongwe, lefoko ‘sur’ le raya go tlosa.

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.”

Para ahli teologi yang makan dan minum diet Babel berhujah bahawa sama ada engkau menyingkirkan sesuatu atau apabila engkau mengangkat sesuatu, kedua-duanya melambangkan suatu jenis penyingkiran; maka kedua-dua perkataan itu harus difahami sebagai mempunyai makna yang sama. Mereka berhujah bahawa dalam ketiga-tiga kali “the daily” “diambil,” maknanya sentiasa ialah menyingkirkan; dan dengan berbuat demikian, mereka mengenal pasti bahawa Daniel cuai dalam pemilihan katanya. Mereka tidak menyatakannya secara terbuka, tetapi melalui inferens mereka mengajarkan bahawa Daniel sepatutnya menggunakan perkataan ‘sur’ dalam ketiga-tiga kejadian itu, kerana menurut para ahli teologi, dia kononnya memaksudkan perkara yang sama setiap kali “the daily” “diambil.”

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.

Mereka melakukan hal yang sama dengan kata ‘miqdash’ dan ‘qodesh’ yang keduanya diterjemahkan sebagai “tempat kudus,” dalam ayat sebelas sampai empat belas pasal delapan. Dalam setiap rujukan kepada “tempat kudus” dalam keempat ayat itu, mereka bersikeras bahwa semuanya menunjuk kepada tempat kudus Allah. Sekali lagi, sebagai konsekuensi logis, Daniel seharusnya cukup menggunakan ‘qodesh’ dalam ketiga rujukan itu, dan tidak menggunakan ‘miqdash’ dalam ayat sebelas. Miller tidak akan mengenali perbedaan antara kata-kata itu, tetapi para teolog modern mengenalinya, dan ketika mereka mengenalinya, mereka bersikeras bahwa tidak ada perbedaan yang boleh diakui. Namun Miller, yang tidak mengenali perbedaan-perbedaan antara kata-kata itu, sampai pada pemahaman yang berlawanan dengan para teolog modern.

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.

Ya rra ebe Daniel ara ne nyɛtwerɛfo a ɔhwɛ nsɛm yiye, na na onim Hebri kasa no, na wobuu no sɛ ɔyɛ nyansafo sen Babilon anyansafo a aka no nyinaa mpɛn du. Sɛ obiara wɔ hɔ a na onim sɛnea wɔde Hebri kasa no di dwuma yiye, ne sɛnea ɛsɛ sɛ wɔda no adi pɛpɛɛpɛ wɔ saa abakɔsɛm pɔtee no mu a, na ɛyɛ Daniel. Sɛ Daniel de nsɛmfua ahorow dii dwuma a, na ɛyɛ efisɛ na wɔahyɛ da sɛ ɛmfa nkyerɛase ahorow mma, a ɔno ankasa bɔɔ ne tirim sɛ ɔde bɛda no adi. Sɛ wohu Daniel nsonsonoeɛ a ɔde dii dwuma wɔ nsɛmfua a wɔkyerɛ ase sɛ “kronkronbea” anaa “yi fi hɔ” no mu a, ɛma Miller ntease fa “daa daa no” ho no gyina pintinn, nea Miller huu wɔ saa kyerɛwsɛm pɔtee no ara mu, faako a Paul kyerɛ sɛ wɔn a wɔtan nokware no, wɔahyɛ wɔn da sɛ wobegye nnaadaa a emu yɛ den ato mu.

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.

Mereka yang membenci kebenaran dan mempercayai dusta yang menghasilkan kesesatan yang kuat, juga dilambangkan sebagai para pemabuk Efraim, yang digambarkan dalam dua golongan. Satu golongan ialah kepimpinan terpelajar dan golongan yang satu lagi ialah mereka yang tidak terpelajar, yang hanya mahu mendengar apa yang diajarkan oleh golongan terpelajar kepada mereka. Mereka ialah orang-orang yang berlindung di bawah dusta, dan yang mengikat perjanjian dengan maut. Mereka ialah anak-anak dara yang bodoh dalam Matius dua puluh lima, dan mereka yang jiwanya meninggi dalam Habakuk dua. Mereka ialah orang-orang yang menolak kebenaran-kebenaran asas dalam mimpi Miller, yang bersinar sepuluh kali lebih terang pada pengakhiran (melambangkan ujian yang kesepuluh dan terakhir bagi Israel moden), sebagaimana ditipologikan oleh ujian yang kesepuluh dan terakhir bagi Israel purba.

We will continue this study in the next article.

Судалгааг бид дараагийн өгүүлэлд үргэлжлүүлнэ.

> 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.

> Lalu TUHAN berfirman kepada Musa: Berapa lama lagi bangsa ini akan membangkitkan amarah-Ku? Dan berapa lama lagi mereka tidak mau percaya kepada-Ku, padahal segala tanda yang telah Kuperlihatkan di tengah-tengah mereka? Aku akan memukul mereka dengan penyakit sampar, dan melenyapkan hak waris mereka, lalu dari padamu Aku akan menjadikan suatu bangsa yang lebih besar dan lebih kuat daripada mereka. Tetapi Musa berkata kepada TUHAN: Maka orang Mesir akan mendengarnya, sebab dengan kuasa-Mu Engkau telah membawa bangsa ini keluar dari antara mereka. Dan mereka akan memberitahukannya kepada penduduk negeri ini, karena mereka telah mendengar bahwa Engkau, ya TUHAN, ada di tengah-tengah bangsa ini, bahwa Engkau, ya TUHAN, tampak berhadapan muka, bahwa awan-Mu tetap menaungi mereka, dan bahwa Engkau berjalan di depan mereka, pada siang hari dalam tiang awan dan pada malam hari dalam tiang api. Sekarang, jika Engkau membunuh seluruh bangsa ini seperti satu orang, maka bangsa-bangsa yang telah mendengar kemasyhuran-Mu akan berkata: Karena TUHAN tidak sanggup membawa bangsa ini masuk ke negeri yang telah dijanjikan-Nya dengan sumpah kepada mereka, maka Ia membunuh mereka di padang gurun.

> 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.

> အခုတွင်လည်း၊ ကိုယ်တော်၏တန်ခိုးတော်သည် ကြီးမြတ်ပါစေကြောင်း အကျွန်ုပ် တောင်းပန်ပါ၏။ ကိုယ်တော် မိန့်တော်မူခဲ့သကဲ့သို့၊ “ထာဝရဘုရားသည် စိတ်ရှည်တော်မူ၍ ကရုဏာတော် ကြီးမြတ်တော်မူ၏။ ဒုစရိုက်အပြစ်နှင့် လွန်ကျူးခြင်းကို ခွင့်လွှတ်တော်မူ၏။ သို့ရာတွင် အပြစ်ရှိသူကို အပြစ်မရှိသကဲ့သို့ မည်သို့မျှ မစီရင်ဘဲ မထားတော်မမူ၊ ဘိုးဘေးတို့၏အပြစ်ကို သားမြေးတို့အပေါ်သို့ တတိယနှင့် စတုတ္ထမျိုးဆက်တိုင်အောင် ဆောင်ယူတော်မူ၏” ဟု ဆိုတော်မူ၏။ ထို့ကြောင့် ကိုယ်တော်၏ကရုဏာတော် ကြီးမြတ်ခြင်းနှင့်အညီ ဤလူမျိုး၏အပြစ်ကို ခွင့်လွှတ်တော်မူပါကြောင်း အကျွန်ုပ် တောင်းပန်ပါ၏။ အဲဂုတ္တုပြည်မှ ယခုတိုင်အောင် ကိုယ်တော်သည် ဤလူမျိုးကို ခွင့်လွှတ်တော်မူခဲ့သကဲ့သို့ပင် ဖြစ်ပါစေ။ ထာဝရဘုရားက၊ “သင်၏စကားအတိုင်း ငါ ခွင့်လွှတ်ပြီးပြီ။ သို့ရာတွင် ငါအသက်ရှင်တော်မူသည်အတိုင်း မှန်ကန်စွာဆိုရလျှင်၊ မြေကြီးတပြင်လုံးသည် ထာဝရဘုရား၏ဘုန်းတော်နှင့် ပြည့်စုံရလိမ့်မည်။ အကြောင်းမူကား၊ အဲဂုတ္တုပြည်၌လည်းကောင်း၊ တောကန္တာရ၌လည်းကောင်း ငါပြုခဲ့သော ငါ၏ဘုန်းတော်နှင့် နိမိတ်အံ့ဖွယ်များကို မြင်တွေ့ခဲ့ကြပြီး၊ ယခု ဤဆယ်ကြိမ်တိုင်အောင် ငါ့ကို စမ်းသပ်ခဲ့ကြကာ ငါ့အသံကို မနားထောင်ခဲ့သော ထိုသူအပေါင်းတို့သည်၊ ငါသည် သူတို့ဘိုးဘေးတို့အား ကျိန်ဆိုခဲ့သော ပြည်တော်ကို အမှန်ပင် မမြင်ရကြ။ ငါ့ကို အမျက်ထွက်စေသော သူတို့ထဲမှ တစ်ယောက်မျှလည်း ထိုပြည်ကို မမြင်ရ။ သို့သော် ငါ၏ကျွန် ကာလက်သည် သူနှင့်အတူ အခြားသောစိတ်သဘော ရှိ၍ ငါ့နောက်သို့ အပြည့်အဝ လိုက်လျှောက်သောကြောင့်၊ သူဝင်ခဲ့သော ထိုပြည်သို့ သူကို ငါ ဆောင်သွင်းမည်။ သူ၏အမျိုးအနွယ်သည်လည်း ထိုပြည်ကို အပိုင်ရကြလိမ့်မည်” ဟု မိန့်တော်မူ၏။ တောလည်ရာကျမ်း ၁၄:၁၁–၂၄။

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