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# The Book of Daniel - Number Forty-Eight

Kitaaba Daani’eel — Lakkoofsa Afurtamii Saddeet

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

Raajii Habakkuk Mul’ata Isaa, Gabatee Lama, fi hiika Macaafa Qulqulluu keessatti Icitiin “Guyyaa Guyyaatti” Qabu jechuun Maal akka ta’e Ifa Baasuu

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.

ᎤᏣᏘ ᎠᎦᏔᎾᎢ ᎤᎾᏫᏯᏛ ᎤᎬᏫᏳᎯ ᎤᏕᎵᏛ ᎤᎵᏱ ᎤᎾᏫᏯᏛ ᎡᎳᏱ ᎤᏪᎵᏎ ᎻᎩ ᎤᎬᏫᏳᎯ ᎤᎾᏫᏯᏛ ᎿᎭᏇᎩ ᏔᎵ ᏗᎪᏪᎶᏗ ᎦᏰᎵᏎᎢ។

> “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.

> “Raajiiwwan isaan yeroo dhufaatii lammaffaa irratti kan hojjetan jedhaniitti ilaalanii turan waliin walitti hidhamee barsiifni addatti haala isaanii kan shakkii fi eeggaa keessa jiruuf qophaaʼe, amantiidhaan obsaadhaan akka eegan isaan jajjabeessu ture; wanti yeroo sana hubannaa isaanii keessatti dukkanaaʼee ture immoo yeroo isaatti ifa akka taʼu.”

> “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.’

> “Raajiiwwan kana keessaa inni tokko raajii Habaquuq 2:1–4 ture: ‘Ani iddoo eegumsaa koo irratti nan dhaabata; gamoo eegumsaa irrattis of nan kaa’a; inni anaaf maal akka jedhu, yommuu ani sirreeffamu immoo maal deebisuun akka naaf ta’u arguuf nan eega. Gooftaanis na deebisee, “Mul’ata kana barreessi; akka namni isa dubbisu fiiguu danda’uuf gabatee irratti ifa godhi. Mul’atichi yeroo murtaa’eef amma iyyuu ni jiraata; dhuma irratti ni dubbata, sobas hin ta’u. Yoo tursiisellee isa eegi; inni dhugumaan ni dhufa; hin turu. Kunoo, lubbuun isaa tan of ol qabdu keessa isaa keessatti qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata.”’”

> “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.

> “Bara 1842tti raajii raajii kana keessatti kenname, ‘mul’ata sana barreessi, gabateewwan irrattis ifatti godhi; namni isa dubbisu akka fiiguuf,’ jedhuun, Charles Fitch mul’ata Daani’elii fi Mul’ata Yohaannis ibsuuf kaartaa raajii qopheessuuf yaada argate ture. Maxxansi kaartaa kanaas ajaja Habaaquuqiin kenname raawwatamuu isaa akka ta’eetti ilaalame. Haa ta’u malee, yeroo sana keessatti mul’atichi raawwatamuuf akka waan yeroo dheeraa fudhatu—to’annoo yeroo jechuunis—raajii sana keessatti dhihaatee akka jiru namni tokko illee hin hubanne. Erga abdii cabsuun sun ta’ee booddee, caaffanni kun hiika guddaa qabaatee mul’ate: ‘Mul’atichi yeroo murtaa’eef amma iyyuu jira; garuu dhuma irratti ni dubbata, sobas hin ta’u; yoo tursiisellee isa eegi; inni dhugumaan ni dhufa, hin turus…. Qajeelaan amantii isaatiin ni jiraata.’ 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.

Gabateen Habaaquq lamaan kun raajii keessatti dhugaa baatonni lama. Akka Macaafa Qulqulluutti, dhugaa hundeessuuf dhugaa baatonni lama walitti fidamuu qabu.

> 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.

> Garuu yoo inni si hin dhageenye taʼe, akka afaan dhuga-baatota lamaa yookaan sadiitiin dubbii hundinuu jabaatee mirkanaa’uuf, nama tokko yookaan lama dabalataa si wajjin fudhadhu. Maatewos 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.

Yommuu gabateewwan lama Habaaquuqii (chaartota qajeeltota duraanii bara 1843 fi 1850) wal irratti kaa’aman, isaan dhugaawwan faaya abjuu Miiler turan ni mirkaneessu. Dogoggorri bara 1843, kan gabatee jalqabaa irratti agarsiifame, yommuu gabatee lammaffaa waliin wal irratti kaa’amu, yeroo turtii mul’ataa ni hundeessa. Miiler (eegduu fakkeenyaa seenaa sanaa) yeroo falmiin seenaa isaa geggeeffamaa turetti wanta inni jedhu maal akka ta’e gaafate.

> 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.

> Ani eeggannoo koo irra nan dhaabbadha; masaraa eegumsaa irrattis of nan dhaaba; inni waan anaaf jedhu arguuf nan eeggadha; yeroon ani ifatamu immoo maal deebisu akka qabu nan ilaala. 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.

Gooftaan Mul’ataa sana akka barreessuuf qajeelche; innis abjuu isaa keessatti saanduqa mul’ata sana of keessaa qabu giddugala kutaa isaa keessa jiru irra kaa’e.

> 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.

> Waaqayyo immoo na deebisee akkana jedhe; Mul’ata kana barreessi, gabatee irratti ifatti kaa’i; inni isa dubbisu akka fiiguuf. Habquuq 2:2.

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

Sanan ergaasii yeroo turtii fi abdii kutannaa isa jalqabaa adda baasu.

> 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.

> Mulʼanni kun yeroo murtaaʼeef taʼa; dhuma irrattis ni dubbata, hin sobus; yoo tursiisellee, isa eegi; inni dhugumaan ni dhufaatii, hin turus. Habaqquuq 2:3.

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

Adeemsi qorannoo sadarkaa sadii kan dabalata beekumsaatiin (jewels Miller) uumame san booda ni bakka bu’a.

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

> Ilaa, lubbuun isaa kan of ol qabdu isa keessatti qajeelaa miti; qajeelaan garuu amantii isaatiin ni jiraata. Hab. 2:4.

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

Gostiwwan waaqeffattootaa lamaan adeemsa qorama Daaniʼel boqonnaa kudha lama keessatti mulʼifamuun isaanii ni ifa taʼa.

> 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.

> Innis akkana jedhe, Deemi yaa Daani’eel; dubbiin kun hamma yeroo dhumaatti cufamee fi chaappa’amee jira. Baay’een isaanii ni qulqulleeffamu, ni addeeffamu, ni qorama; hamoonni garuu hammina ni hojjetu; hamoota keessaa tokko illee hin hubatu; warri ogeeyyiin garuu ni hubatu. Daani’eel 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.

Warri ogeeyyonni Daaniʼel keessa jiran, durba ogeyyii Maatewos digdamii shan keessatti ibsamanidha; isaan amantiidhaan qajeelfaman, warri hamaan immoo durba gowwootaa kanneen of tuulummaadhaan ol kaafaman turan. Xumura abjuu Miiler irratti, faayaawwan sun zayita fakkeenya durboota kudhanii keessa jiru bakka buʼu; innis ergaa sana ture.

> “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.

> “Yommuu nu ergaa inni nuuf ergu hin simanne, Waaqni ni salphifama. Akkasiin zayita warqee kan inni lubbuu keenya keessatti dhangalaasuuf barbaadu, isa warra dukkana keessa jiraniif dabarfamee kennamu, ni didna. Yommuu waamichi, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa itti keessaa baʼaa,’ jedhu dhufu, warri zayita qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin guddifanne, akka durboota gowwoota sanaatti, Gooftaa isaanii simachuuf qophaaʼoo akka hin taane ni argatu. Isaan of keessaa zayita sana argachuuf humna hin qaban, jireenyi isaaniis ni diigama.” 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.

Bara dhuma bara xumuraatti ifni faayaawwan Miilerii irraa ba’u dachaa kudhaniin caalaa ni ifa; lakkoofsi kudhanis ta’e ifnis mallattoo qorumsaati. Bara xumuraatti, isa dhuma abjuu Miileriin bakka bu’etti, ifni dhugaa gabateewwan Habbaquuq irratti mul’ifame ergaa qorumsaa ni uuma; innis fakkeenya durboota kudhanii keessatti akka ergaa Iyya Halkan Walakkaa bakka bu’etti mul’ata. Adeemsi qorumsaas sun irra-deebiin adeemsa qorumsa seenaa Miilerotaati; sababni isaas fakkeenyi durboota kudhanii bara xumuraatti qubee irraa kaasee hamma xumuraatti irra deebi’amee ni raawwatama.

> “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.

> “Ani yeroo baayʼee gara fakkeenya durboota kudhanii, keessaa shanan isaanii ogeeyyii, shanan immoo gowwoota turanitti ni qajeelfama. Fakkeenyi kun qubee isaa isa xinnaa illee hanga guutuutti raawwatameera, raawwatamaas jira, sababni isaas inni yeroo kanaaf hojii addaa qaba; akkasumas akkuma ergaa ergamaa sadaffaatti, raawwatameera, dhuma yeroo geessee dhugaa yeroo ammaa taʼee itti fufus ni jira.” Review and Herald, Hagayya 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.

Kudhan mallattoo ti, dhuma guyyaa kudhanii booddee Daani’elii fi namoonni sadan ulfina-qabeeyyiin sun warra nyaata Baabilon nyaachaa turan irra ijaan mul’atanitti caalaatti bareedoo fi furdatan turan. Of-tuulummaan Habaaquuq keessatti bakka buufame, kan amantiidhaan utuu hin ta’in yaad-rimee ofii irratti hirkachuudhaan jiraatu, amala Baabilon guddifate. Seenaa Millerite keessatti isaan intaloota Baabilon ta’an; Habaaquuq keessattis, amala warra amantiidhaan jiraachuu filachuu didan adda baasuuf amala raajii papasummaa kan itti fayyadame dha.

> 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.

> Ilaa, lubbuun isaa inni of tuule isa keessatti qajeelaa miti; inni qajeelaan garuu amantii isaatiin ni jiraata. Eeyyee immoo, inni daadhiidhaan yommuu daangaa darbu, nama of tuuluu dha; mana isaattis hin tursu; hawwii isaa akka Si’oolitti ni bal’ifata; akka du’aattis ta’a; quufuu hin danda’u; saboota hundas gara of isaatti ni walitti qaba, uummata hundumaas ofitti ni tuula. Warri kun hundinuu isa irratti mammaaksa hin kaasanii? Mammaaksa qaanessaa isarratti dubbachaa, “Wayyoo isa waan kan isaa hin ta’in ofiif baay’ifatuuf! Kun hamma yoomiitti? Isa dhoqqee ulfaataa of irratti baadhatuufis wayyoo!” hin jedhuu? Warri si ciniinatan tasa hin ka’anii? Warri si jeeqanis hin dammaquu? Atis boojuu isaanii ni taata. Ati saboota baay’ee waan saamteef, hafeen uummataa hundinuu si ni saama; dhiiga namootaatiif, goolii biyyaattiif, magaalattiitii fi warra ishee keessa jiraatan hundumaatiifis akkasuma. Hab. 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.

Adeemsi qorumsa warra durbaawwan Maatewos boqonnaa digdamii shan irra jiran irratti fide, gosa waaqeffattootaa tokko ni uuma; isaanis amala mootii kaabaa (paaphaasummaa), isa humna “saboota baayʼee saamte” taʼe, guddifatanii jiru. Humni paaphaasummaa sunuma akka tasaa ni ciniinama; akkuma Iizaabel sareedhaan nyaatamte sana.

> 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.

> Akkas Waaqayyo akkana jedha: Kunoo, uummanni tokko biyya kaabaa irraa dhufa; saba guddaan tokko immoo moggaa lafaa irraa ni kaafama. Isaan xiyyaa fi eeboo ni qabatu; isaanii gara jabeeyyii dha, araara illee hin qaban; sagaleen isaanii akka galaanaa ni guunguma; fardeen irra ni taa’u; si irratti, yaa intala Xiyoon, akka namoota waraanaaf hiriiraniitti ni qophaa’u. Nuti oduu isaanii dhageenyeerra; harki keenya ni laafa; dhiphinni nu qabateera, dhukkubbis akka dubartii deessu tokkoo nu qabateera. Gara dirree hin ba’in, karaa irrattis hin adeemin; sababiin isaas billaan diinaa fi sodaan gama hundumaan jira. Yaa intala saba koo, uffata gaddaa hidhadhu, daaraa keessattis of gangaladhu; akka ilma tokkichaaf boo’anitti gadda godhadhu, booyicha hadhaa’aatu si irraa haa dhaga’amu; saamtuun sun tasa nurra ni dhufaatii. Ermiyaas 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.

Garee lamaan Habbaquq keessatti argaman lamaan warra amantiidhaan qajeeltoota ta’an, fi warra barsiisa Baabiloon nyaatanii dhuganidha. Warri guyyoota dhumaa abjuu Miillar keessatti durboota jechuun bakka bu’aman, amala Kiristoos ni guddifatu; kanaanis chaappaa Waaqayyoo ni fudhatu; yookaan immoo amala paaphaasummaa ni guddifatu, mallattoo bineensichaas ni fudhatu.

> “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.

> “Yeroon dhugaan ifuu dukkana naamusaa gidduutti ibsuuf gaheera. Ergaan ergamaa sadaffaa namoonni mallattoo bineensaa yookaan fakkeenya isaatii adda isaanii irratti yookaan harka isaanii irratti akka hin fudhanne akeekkachiisuudhaan gara biyya lafaatti ergameera. Mallattoo kana fudhachuun jechuun murtoo bineensi sun godhe sanauma irra gaʼuu fi yaada isuma sana deggeruu, dubbii Waaqayyoo irratti kallattiidhaan mormuudha. Warra mallattoo kana hunda fudhatan ilaalchisee Waaqayyo akkana jedha, ‘Inni sunis daadhii dheekkamsa Waaqayyoo isa waancaa aarii isaa keessatti qulqulluudhaan hin makamin dhangalaafame irraa ni dhuga; ergamoota qulqullootaa duratti, Hoolichaa durattis ibiddaa fi diilallaan ni dhiphatama.’” 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.”

Warri qulqulloonni daadhii Baabilon dhugan, dhuma irratti daadhii dheekkamsa Waaqayyoo ni dhugu. Isaayyaas keessatti, machoonni Efreem machii isaanii isa jaamaa taʼe wantoota garagalfuudhaan mulʼisu; gochi sunis akka “suphee dhadhaabaa”tti ilaalamuu qaba.

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.

“Guyyuma” Kristosiin mallattoo taʼuu isaa jechuun dhugaa “guyyuma” garagalchuu dha; jechuunis, “guyyuma” mallattoo mootummaa Seexanaa ti. Miller “guyyuma” waaqeffannaa sobaa akka taʼeetti addaan baafachuun isaa gabatee Habaquq irratti kallattiidhaan mulʼifameera. Miller kutaa keessatti Tessaloniiqee irraa argate, isa isaaf “kan keessaa fudhatame” waaqeffannaa sobaa akka taʼe hubachuuf isa dandeessise, akka “nama cubbuu” inni mana qulqullummaa Waaqayyoo keessatti taaʼu sun mulʼatuuf, dhugaa buʼuuraa Tessaloniiqee Lammaffaa boqonnaa lama keessatti argamu dha.

> “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.

> “Ani gara fuulduratti dubbisee, haala biraa isa keessatti [guyyaa guyyaadhaan] argame tokko illee, Daniel keessatti malee, argachuu hin dandeenye. Sana booddee ani [gargaarsa jechoota walbira qabee hiikuun] jechoota isa wajjin walitti dhufan sana fuudhe, jechuunis, ‘kaasu;’ inni guyyaa guyyaadhaan sana ni kaasa; ‘yeroo guyyaa guyyaadhaan sun kaafamu irraa jalqabee,’ kkf. Ani dubbisuu itti fufe, barruu sana irratti ifa tokko illee argachuu hin danda’u jedheen yaade; dhumarratti garuu 2 Thessaloniiqee 2:7, 8 bira ga’e. ‘Icciitiin jal’inaa duraanuu hojjetaa jira; garuu inni amma dhowwu sun hamma karaa irraa kaafamutti ni dhowwa; yeroo sana immoo hamaan sun ni mul’ata,’ kkf. Yeroo ani barruu sana bira ga’etti, dhugaan akkam ifaa fi ulfina qabeessa ta’ee naaf mul’ate! Inni sunoo as jira! Inni sun guyyaa guyyaadhaan sana! Egaa amma, Phaawulos jecha, ‘inni amma dhowwu,’ yookaan gufachiisu, jedhuun maal jechuu isaa? ‘Nama cubbuu,’ fi ‘hamaa’ jedhuun, Paaphasummaa jechuudha. Egaa, maaltu Paaphasummaan akka hin mul’anne dhowwa? Maaliif, inni sun Heedhummaadha; egaa yoona, ‘guyyaa guyyaadhaan’ jechuun Heedhummaa jechuu qaba.’—William Miller, Second Advent Manual, fuula 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.

Hiikni “kan guyyaa guyyaa” jedhamuu keessatti akkaataa Tessalonqee keessatti ibsame, isa Miller argate, dhugaa bu’uuraa kutichaa dha. Phaawulos yeroo warra dhugaa hin jaallanne, kanaafis gowwoomsaa jabaa fudhatan adda baasu, inni shakkii tokko malee jibba dhugaa hiika waliigalaa keessatti ibsa; garuu dhugaan kuticha keessatti kallattiidhaan eerame, dhugaa isa “kan guyyaa guyyaa” jedhu mootummaa Roomaa waaqeffannaa keessaa bakka bu’a jedhu dha.

> 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.

> Ifni qaamaa ija dha; kanaafuu iji kee yoo qulqulluu taʼe, dhagni kee guutuun ifaan ni guutama. Garuu iji kee yoo hamaa taʼe, dhagni kee guutuun dukkanaan ni guutama. Kanaafuu ifni si keessa jiru dukkana yoo taʼe, dukkanni sun hammam guddaa dha! Namni tokko gooftolii lama tajaajiluu hin dandaʼu; inni tokkoof ni jibba, isa kaan immoo ni jaallata; yookaan isa tokkootti ni maxxana, isa kaan immoo ni tuffata. Isin Waaqayyoo fi maamona tajaajiluu hin dandeessan. Maatewos 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.

dhugumaan dhugaa qofaaf taʼa, yookaan jibba dhugaatiif taʼa. Karaa giddu-galeessaa hin jiru. Gowwoota durbaawwan Maatewos digdama-shan keessatti irratti dhufu jallina cimaa sana, ifa jawwee Miilerii kan qormaata xumuraa bakka buʼu diduu isaanii irratti hundaaʼeera. Israaʼel durii keessatti qormaanni isaanii inni xumuraa qormaata isaanii isa kurnaffaa ture; jawweewwan Miilerii immoo guyyoota dhumaa keessatti yeroo kudhan caalaa ni ibsu. Mallattoon diddaa jawwee Miilerii “the daily” dha; innis waan machoonni Efreem dhaloota sadaffaa Adventizimii keessatti garagalchan dha. “The daily” mallattoo sheyxaanaa kan waaqeffannaa waaqota sobaa ti. Machoonni sun jawwee sobaa tokko galchan; innis isaanii keessaa Protestantizimii gantummaa irraa fidan, isa “the daily” akka mallattoo Kiristoositti adda baasu.

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.

Hubannaan Millar waa’ee faaya isaa irratti qabu seenaa keessatti inni itti kaafameen daangeffamee ture. Dhufaatii Lammaffaa akka taatee raajii itti aanuu taʼeetti amanee, madaa duʼaa kan paaphaasummaa bara 1798 keessa gaʼe, mootummaa lafa irraa afraffaa fi mootummaa dhumaa Daaniʼel boqonnaa lama keessatti ibsame qofa bakka buʼuu dandaʼa ture. Millar hubannaa isaa waaʼee “kan yeroo hunda” jedhamus keessatti daangeffamee ture; ragaan isaa akka mulʼataan inni gara mala qorannaa addaa tokkootti geggeeffame dha; mala sana keessattis Macaafa Qulqulluu isaa, Cruden’s Concordance fayyadame, akkasumas gaazexoota muraasa dubbise jechuun ibse. Murtiin isaa haala sanaan qorachuuf godhe salphaatti gara sammuu isaatti dhufee ture.

> “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.

> “Waggaa kudha lamaan an deistii ture sana keessa, seenaa argachuu danda’e hundumaa nan dubbise; amma garuu Macaafa Qulqulluu nan jaalladhe. Inni waa’ee Yesus barsiisa ture! Ta’us, amma illee kutaan guddaan Macaafa Qulqulluu anaaf dukkanaa’aa ture. Bara 1818 yookaan 19 keessa, yeroo hiriyyaa tokkoo wajjin haasa’aa turetti—isa ani daawwadhe tokkoo fi yeroo an deistii turetti na beeke, dubbii koo illee dhaga’e sanaa wajjin—inni akkaan hiika qabuun, ‘Barreeffama kanaa fi sanaa maal jetta?’ jedhee na gaafate; kunis barreeffamoota durii ani yeroo deistii turetti irratti morme kanneen agarsiisa ture. Ani waan inni yaadaa ture nan hubadhe; akkanas deebise—Yoo yeroo naaf kennite, maal jechuu isaanii sitti hima. ‘Yeroo hammamii barbaadda?’ jedhe. Ani hin beeku; garuu sitti hima, jedheen deebise; ani Waaqayyo mul’ata hubatamuu hin dandeenye kenneera jechuun amanuu hin dandeenye tureet. Sana booda, waan Hafuuri Qulqulluun jechuu barbaade argachuu nan danda’a jechuun amanee, Macaafa Qulqulluu koo qorachuu irratti murteesse. Garuu akkuma murtoo kana qopheeffadheen, yaadni tokko gara koo dhufe—‘Yoo kutaa tokko hubachuu hin dandeenye argite hoo, maal goota?’ Sana irratti, karaa Macaafa Qulqulluu itti qoradhu jedhu tokko yaada koo keessa dhufe:—Ani jechoota kutaa akkasii nan fudhadha; guutuu Macaafa Qulqulluu keessatti isaan hordofa; akkasumaanis hiika isaanii nan bira ga’a. Ani Cruden’s Concordance qaba ture; innis, akka yaada kootti, isa addunyaa keessatti caalu dha; kanaaf ani isa sanaa fi Macaafa Qulqulluu koo fudhadhee, minjaala hojii koo bira taa’e; maalummaa Macaafni Qulqulluun koo jedhu beekuu irratti waan murteesseef, wanta biraa homaa hin dubbisne; gaazexoota qofa xiqqoo dubbisa ture. 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.

Luulota Miller ittiin mul’atan, karaa mala qo’annoo isaa qofa utuu hin ta’in, mul’ata kallattiidhaan Waaqayyo biraa kennameenis beekamanii turan.

> “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.

> “Waaqayyo ergamaa Isaa garaa qotee-bulaa tokkoo, inni Kitaaba Qulqulluu hin amanne sanaa, raajiilee akka qoratu isa qajeelchuuf kakaase. Ergamoonni Waaqayyoo isa filatame sana irra deddeebi’anii daawwachaa turan, yaada isaa qajeelchuu fi raajiilee yeroo hundumaa saba Waaqayyootiif dukkanaa’anii turan hubannaa isaatti akka banamaniif. Jalqabni sansalata dhugaa isaaf kenname; inniis walitti-hidhata tokko booda tokko barbaadaa akka deemu taasifame, hamma inni Dubbii Waaqayyoo dinqisiifannaa fi ajaa’ibaadhaan ilaaluutti. Inni achitti sansalata dhugaa guutuu ta’e arge. Dubbiin inni hafuuraan geggeeffame miti jedhee ilaaluu ture sun amma bareedinaa fi ulfina isaatiin mul’ata isaa duratti baname. Inni kutaan tokkoo Caaffata Qulqullaa’oo kutaa biraa akka ibsu arge; yeroo himni tokko hubannaa isaatiif cufame, inni kutaa biraa Dubbichaa keessatti waan isa ibsu argate. Inni Dubbii Qulqulluu Waaqayyoo gammachuudhaan, akkasumas kabaja gadi fagoo fi sodaa guddaadhaan ilaale.” 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.

Yommuu Obboleettiin White akkana jettu, “Waaqayyo ergamaa Isaa” gara Milleritti erge, kunis Gabri’el ergamaa gara Milleritti ergame ta’uu adda baasa; sababiin isaas “ergamaa Isaa” jechuun jecha Gabri’el irratti ramadamedha.

> “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.

> “Jechoonni ergamaa, ‘Anii Gabri’el, kan fuula Waaqayyoo dura dhaabbadhu,’ jedhan sun inni mootummaa samii keessatti iddoo ulfina guddaa qabu akka qabu agarsiisu. Inni ergaa gara Daani’eelitti fide yeroo, ‘Wantoota kana keessatti ana wajjin kan dhaabbatu tokko illee hin jiru, Miikaa’el [Kiristoos] Gooftaan kee malee’ jedhe.” Daani’eel 10:21. Waa’ee Gabri’eel Fayyisaan Mul’ata keessatti, “‘Inni ergamaa Isaa ergee garbicha Isaa Yohaannisitti isa beeksisee kenne’ jedha.” Mul’ata 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.”

Gabri’elii fi ergamoonni kaan sammuu Miiler qajeelchuuf ergaamanii turan; akkasumas “raajiiwwan yeroo dheeraadhaaf ummata Waaqayyoof dukkanaa’anii turan hubannaasaaf banuuf.” Ergaan inni labses mala qo’annoo isaatiin qofa kan dagaage miti, mul’ata Waaqayyootiinis ture. Mala inni Macaafa Qulqulluu ittiin qo’atu iyyuu gara sammuu isaatti dhufee ture. Yommuu Waaqayyo dhugaa gara sammuu keenyaatti fidu, inni mul’ata Waaqayyoo ti; kunis adeemsa Macaafa Qulqulluu sirriitti qooduun dhugaa bira ga’uu irraa adda. Miiler lamaan isaanii iyyuu godheera; garuu Miiler dhimma “kan guyyaa hundumaa” jedhamu hubachuuf akkamitti ga’e keessatti mul’anni Waaqayyoo kutaa ta’uu qaba ture.

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.”

မီလာသည် ဒံယေလအခန်းကြီး ရှစ်၊ အခန်းငယ် ကိုးမှ တစ်ဆယ့်နှစ်အထိ၌ တွေ့ရသော လိင်အမျိုးအစား အပြောင်းအလဲကို မသိမှတ်နိုင်ခဲ့ပေ။ အကြောင်းမှာ သူ၌ ရှိသမျှမှာ သမ္မာကျမ်းစာနှင့် သမ္မာကျမ်းဘာသာစကားများနှင့် စပ်လျဉ်းသော အချက်အလက် တစ်စုံတစ်ရာမျှ မပါဝင်သော concordance တစ်စောင်သာ ဖြစ်ခဲ့သောကြောင့် ဖြစ်သည်။ “take away” ဟု နှစ်မျိုးစလုံး ဘာသာပြန်ထားသော “sur” နှင့် “rum” တို့အကြားရှိ ကွာခြားချက်ကိုလည်း သူ မမြင်နိုင်ခဲ့ပေ။ “sanctuary” ဟု နှစ်မျိုးစလုံး ဘာသာပြန်ထားသော “miqdash” နှင့် “qodesh” တို့အကြားရှိ ကွာခြားချက်ကိုလည်း သူ မမြင်နိုင်ခဲ့ပေ။

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.

Inni dhugaa jecha “tamid” jedhu isa yeroo dhibba tokkoo fi afur keessatti Macaafa Qulqulluu keessatti argamu hin argine ture. Dhugaan inni arguu hin dandeenye (kanas immoo dhugaa inni arge dha) kana ture: yeroo dhibba tokkoo fi afuritti jechi Ibrootaa “tamid” jedhu Macaafa Qulqulluu keessatti itti fayyadame keessaa, kitaaba Daani’el keessatti qofa jechi Ibrootaa “tamid” akka maqaa itti fayyadame. “Tamid” jechuun jecha Ibrootaa “itti fufiinsa” jechuudha; kitaaba Daani’el keessatti immoo “kan guyyaa guyyaan” jedhamee hiikama.

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.”

Dubbi Daaniʼel qofa keessatti jechi kun akka maqaa taʼutti tajaajileera; yeroo sagaltamii sagalii kaan hundatti immoo akka haala-jechaa tajaajileera. Kanaaf, yeroo hiiktoonni Macaafa Qulqulluu King James Daaniʼel jecha sana yeroo shan akka maqaa taʼutti fayyadameen walitti dhufanitti, yeroo barreessitoonni Macaafa Qulqulluu kaan hundinuu jecha sana yeroo sagaltamii sagalii akka haala-jechaa fayyadamanitti, ulfaatina ragaa sanaatiin dirqaman fayyadama Daaniʼel jecha sanaa akka maqaa taʼutti sirreessuuf. Daaniʼelin sirreessuufis, jecha “aarsaa” jedhu Dubbichatti dabalanii, akkasitti maqaa gara haala-jechaatti jijjiiran. Sana booddee immoo hiiktota sirreessuuf, Ellen White akkana jechuun galmeessuuf hafuuraan kakaafamte; isheen, “ani ‘Guyyuu’ wajjin walqabatee arge, jechi ‘aarsaa’ jedhu ogummaa namaatiin dabalame, barruutichattis hin keessaa jiru; Gooftaanis ilaalcha isaa sirrii warra iyyata yeroo murtii sanaa kennaniif kenne” jette.

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.

Akka isaatiin ofii isaatiin, Miller “kan guyyaa hundumaa” jedhu hubachuuf barbaadaa ture; dhuma irrattis 2 Tasalonqee keessatti isa hubate. Garuu akkasumas, akka isaatiin ofii isaatiin, yeroo jecha tokko hubachuuf barbaadu, bakka jechi sun itti fayyadame hundumaa ilaala ture; jechi sunis Macaafa Qulqulluu keessatti yeroo sagaltamii sagalii dabalataan itti fayyadameera. Haa ta’u malee, ragaan isaa waa’ee “kan guyyaa hundumaa” jedhu, isa Kitaaba Daani’el keessatti malee bakka biraa tokkollee akka hin argine ibsa; yeroo inni, “Ani dubbisuu itti fufe, ta’us, isa [kan guyyaa hundumaa] Daani’el keessatti malee bakka biraa tokkollee itti argame hin arganne,” jedhetti. Miller qabeenya dhokataa sanaatti kan geggeeffame mala qo’annoo isaa qofaan miti; mul’ata Waaqayyoo tajaajila ergamootaa isaaf kennameenis ture.

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”.

Kanaaf hubannoon isaa waaʼee “kan yeroo hundumaa” sirrii ture, garuu daangeffamaa ture. Inni yeroo shanan “kan yeroo hundumaa” jedhu kitaaba Daani’el keessatti eeramu keessaa, yeroo sadii keessaa tokko yeroo “kan yeroo hundumaa” “fudhatamee deemu” hiika kan yeroo lamaan kaanii irraa adda taʼe akka qabu hubachuu hin dandeenye. Yeroo tokko “kan yeroo hundumaa” jedhu jechaa Ibrootaa “rum” wajjin hojii irra oola; yeroo lamaan kaanitti immoo jechaa Ibrootaa “sur” wajjin hojii irra oola. Jechoonni lamaan isaanii iyyuu “fudhachuu” jedhanii hiikamu; garuu “rum” jedhu Daani’el boqonnaa saddeet, lakkoofsa kudha tokko keessatti “ol kaasuu fi ol guddifachuu” jechuudha; boqonnaa kudha tokko, lakkoofsa soddomii tokko, fi boqonnaa kudha lama, lakkoofsa kudha tokko keessatti immoo jechichi “sur” jedhu “kaasanii balleessuu” jechuudha.

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.”

Warri mootummaa amantii warri nyaataafi dhugaatii Baabilon sooratan, wanta tokko yoo irraa fudhatan yookaan yeroo wanta tokko ol kaasaniyyuu, lamaan isaanii iyyuu gosa kaafamuu tokko kan agarsiisan waan ta’aniif, jechoonni lamaan sun hiika tokko akka qabanitti hubatamuu qabu jechuun falmu. Isaan yeroo sadii “kan yeroo hundaa” “irraa fudhatame” jedhu yeroo hundumaa hiikni isaa kaasuudha jechuun falmu; akkas gochuudhaanis Daani’el filannoo jechoota isaa keessatti of eeggannoo hin goone jechuun mul’isu. Isaan kana ifatti hin dubbatani; garuu yaada isaanii irraa akka hubatamutti, Daani’el “kan yeroo hundaa” “irraa fudhatame” jedhee yeroo sadii keessatti waanuma tokko jechuu isaa irratti hundaa’uun, yeroo hundumaa jecha “sur” fayyadamuu qaba ture jechuun barsiisu.

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.

Isaanis jechoota “miqdash” fi “qodesh” jedhaman irrattis akkasuma godhu; isaan lamaanis boqonnaa saddeettaa keeyyata kudha tokko hanga kudha afuritti “iddoo qulqulluu” jedhanii hiikamu. Keeyyattoota afran sana keessatti yeroo hunda “iddoo qulqulluu” jedhamee eerametti, hundi isaanii iddoo qulqulluu Waaqayyoo akka agarsiisan cimsanii dubbatu. Kana irraa ka’uun ammas, Daani’el eerraawwii sadan hundatti salphaatti “qodesh” qofa fayyadamuu qaba ture; keeyyata kudha tokkoffaatti “miqdash” hin fayyadamne ta’uu qaba ture. Miller garaagarummaa jechoota sanaa hin hubanne ture; garuu amantii barsiisonni yeroo ammaa ni hubatu; yeroo hubatanis, garaagarummaan akka hin beekamne cimsanii dubbatu. Ta’us Miller inni garaagarummaa jechoota sanaa hin hubanne sun, hubannoo amantii barsiisota yeroo ammaa irraa faallaa ta’e irra ga’e.

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.

Dhugaan jiru Daaniʼel barreessaa baayʼee of-eeggannoo qabu ture; inni afaan Ibrootaa ni beeka ture, akkasumas namoota ogummaa qaban kan Baabilon keessa turan hundumaa irra, warra mataa isaanii keessatti hawaasa isaanii keessatti namoota baayʼee ogeeyyii turan sana irra, yeroo kudhan caalaa ogummaa qaba jedhamuun murtaaʼee ture. Yoo namni tokko itti fayyadama sirrii afaan Ibrootaa, fi akkamitti inni seenaa addaa sana keessatti sirriitti ibsamuu akka qabu beeku ture, inni Daaniʼel ture. Daaniʼel jechoota adda addaa yoo fayyadame, sababiin isaas hiika adda addaa dabarsuuf akka taʼeefi, isaanis inni kaayyoodhaan ibsuuf barbaade waan turaniifi. Yeroo itti fayyadama addaa Daaniʼel jechoota “iddoo qulqulluu” yookaan “kaasuu” jedhanii hiikaman sanaaf godhe beekametti fudhatamu, isaan hubannaa Miiler waaʼee “kan yeroo hundumaa” jedhu cimsu; hubannaan sunis kutaa isa Phaawulos warri dhugaa jibban gowwoomsaa cimaa akka fudhatan adda baasu sana keessatti Miileriin beekame ture.

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.

Warri dhugaa jibban, soba jallina cimaa fida amananis, akkasumas machooftota Efreem jedhamanii bakka buʼu; isaanis garee lamaaniin bakka buʼamaniiru. Gareen tokko hooggansa barataa dha; gareen kaan immoo laayyota hin baranne, warra waan barattonni isaan barsiisan qofa dhagaʼuu barbaadanidha. Isaan warra soba jalatti dhokatan, warra duʼa wajjin kakuu godhatanidha. Isaan warra lubbuun isaanii ol kaate Habaaquuq boqonnaa lama keessatti ibsamanidha; isaanis durboota gowwoota Maatewos boqonnaa digdamii shan keessatti ibsamaniidha. Isaan warra dhugoota hundeeffaa abjuu Miller didanidha; dhugoonni kun dhuma irratti yeroo kudhan caalaa ifanii mulʼatu; kunis Israaʼel ammayyaatiif qormaata kurnaffaa fi isa dhumaa bakka buʼa; akkuma qormaanni kurnaffaa fi isa dhumaa Israaʼel duriitiif fakkeenya taʼeetti.

We will continue this study in the next article.

ତେବେ ଆମେ ପରବର୍ତ୍ତୀ ଲେଖାରେ ଏହି ଅଧ୍ୟୟନକୁ ଜାରି ରଖିବୁ।

> 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.

> Waaqayyo Museedhaan akkana jedhe: “Uummanni kun hamma yoomiitti na tuffata? Mallattoolee ani gidduu isaanii keessatti argisiise hundaafuu hamma yoomiitti na hin amanu? Ani dhaʼichaan isaan nan rukuta; dhaala isaanii isaan irraa nan buqqisa; si irraa immoo saba isaanii caalaa guddaa fi humna qabeessa nan taasisa.” Museenis Waaqayyoon akkana jedhe: “Yoos warri Gibxii ni dhagaʼu; ati humna keetiin uummata kana gidduu isaanii keessaa baafteertaatii. Isaanis namoota biyya kana keessa jiraatanitti ni himu; isaanis, Yaa Waaqayyo, ati uummata kana gidduu akka jirtu dhagaʼaniiru; Yaa Waaqayyo, ati ifa ifatti fuulaa fuulatti akka mulʼattu, duumessi kees isaanii irra akka dhaabatu, guyyaadhaan utubaa duumessaatiin, halkan immoo utubaa ibiddaatiin dura isaanii akka adeemtu dhagaʼaniiru. Egaa yoo ati uummata kana hunda akka nama tokkootti ajjeefte, saboonni oduu maqaa keetii dhagaʼan akkana jedhu: ‘Waaqayyo uummata kana biyya inni isaaniif kakate sanatti galchuu hin dandeenye; kanaaf lafa onaa keessatti isaan fixe.’ Amma immoo, ani si kadhadha, akkuma ati dubbatte sana humni Gooftaa koo haa guddaatu; ati akkana jetteerta: ‘Waaqayyo dheeraadhaan aara, araara guddaa kan qabu, cubbuu fi yakka kan dhiisu, garuu badii hojjete irraa yakka isaa matumaan kan hin qulqulleessin; inni hammina abbootii ijoollee irratti, hamma dhaloota sadaffaa fi afraffaatti ni ilaala.’ Egaa ani si kadhadha, akkuma guddina araara keetiitti hammina uummata kanaa dhiisiif; akkuma Gibxii irraa jalqabee hamma ammaatti uummata kana dhiifama godhiteettis.” Waaqayyo akkana jedhe: “Akka dubbii keetiitti ani dhiiseera; garuu dhugumaan, akkuma ani jiraadhu, lafti hundinuu ulfina Waaqayyootiin ni guutamti. Namoonni hundi ulfina koo fi raajii ani Gibxii keessatti fi lafa onaa keessatti hojjedhe arganii, yeroo kana kudhan na qoran, sagalee koos hin dhaggeeffanne sun dhugumaan biyya ani abbootii isaaniif kakadhe sana hin argan; warri na tuffatan keessaa tokko illee ishee hin argu. Garuu garbicha koo Kaaleeb, inni hafuura biraa of keessaa qabaatee guutumaan guutuutti na duukaa buʼeef, biyya inni itti seene sanatti isa nan galcha; sanyiin isaas ishee ni dhaala.” Lakkoobsa 14:11–24.

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