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

Bhuku ra Danieri - Rimwe Zana Namakumi Mana neSere

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

Kufukula Mafula ya Ulosi: Chiono cha Habakuki na Loto ya 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.

Kuengezeka kwa maarifa kunakowakilishwa na maono ya Mto Ulai ndiko ambako hatimaye kuliandikwa juu ya mabamba mawili ya Habakuki.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Zvairukwa pamwe chete neuprofita hwavainge vakatora sokuti hwaireva nguva yokuuya kwechipiri kwaiva nedzidziso yakanga yakanyatsokodzerana nemamiriro avo okusava nechokwadi nokumirira kwakavhenganiswa netarisiro, ichivakurudzira kuti vamirire nomwoyo murefu mukutenda kuti izvo zvino zvakanga zvisina kujeka pakunzwisisa kwavo zvaizojekeswa panguva yakafanira.”

> “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.’

> Pakati peziporofita izvi paiva nechaHabhakuki 2:1–4: “Ndichamira panzvimbo yangu yokurinda, ndigozvimisa pashongwe, uye ndicharinda kuti ndione zvaachataura kwandiri, nezvandichapindura kana ndarairwa. Zvino Jehovha akandipindura, akati, Nyora chiratidzo, uchijekese pamahwendefa, kuti anochiverenga agone kumhanya. Nokuti chiratidzo chichiri chenguva yakatarwa, asi pakuguma chichataura, uye hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichasvika, hachizombononoki. Tarira, mweya wake unozvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake.”

> “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.

> “ຕັ້ງແຕ່ເຊົ້າຕັ້ງແຕ່ປີ 1842 ຄໍາແນະນໍາທີ່ໃຫ້ໄວ້ໃນຄໍາພະຍາກອນນີ້ວ່າ ‘ຈົ່ງຂຽນນິມິດນັ້ນ ແລະເຮັດໃຫ້ແຈ້ງໄວ້ເທິງແຜ່ນປ້າຍ ເພື່ອວ່າຜູ້ທີ່ອ່ານຈະແລ່ນໄດ້’ ໄດ້ກະຕຸ້ນໃຫ້ Charles Fitch ຈັດການຈັດເຮັດແຜນພູມຄໍາພະຍາກອນເພື່ອອະທິບາຍນິມິດຕ່າງໆໃນພຣະທໍາດານີເອນ ແລະ ພຣະນິມິດ. ການພິມເຜີຍແຜ່ແຜນພູມນີ້ໄດ້ຖືກມອງວ່າເປັນການສໍາເລັດຕາມພຣະບັນຊາທີ່ໄດ້ປະທານແກ່ Habakkuk. ແຕ່ໃນເວລານັ້ນບໍ່ມີຜູ້ໃດສັງເກດເຫັນວ່າ ໃນຄໍາພະຍາກອນດຽວກັນນັ້ນໄດ້ສະແດງເຖິງການຊັກຊ້າທີ່ເບິ່ງຄືວ່າຈະມີໃນການສໍາເລັດຂອງນິມິດ—ເປັນເວລາແຫ່ງການຄອຍຖ້າ. ຫຼັງຈາກຄວາມຜິດຫວັງ ພຣະຄໍາຕອນນີ້ໄດ້ປາກົດວ່າມີຄວາມໝາຍຢ່າງຍິ່ງ: ‘ເພາະວ່ານິມິດນັ້ນຍັງຄອຍຢູ່ສໍາລັບເວລາທີ່ກໍານົດໄວ້ ແຕ່ໃນວາລະສຸດທ້າຍມັນຈະກ່າວ ແລະຈະບໍ່ມຸສາ; ເຖິງແມ່ນມັນຈະຊັກຊ້າ ກໍຈົ່ງຄອຍມັນເຖີດ; ເພາະມັນຈະມາຢ່າງແນ່ນອນ ມັນຈະບໍ່ຊັກຊ້າ…. ຄົນຊອບທໍາຈະດໍາລົງຊີວິດໂດຍຄວາມເຊື່ອຂອງຕົນ.’ 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.

Matafura maviri aHabakuki, muchimiro chouprofita, zvapupu zviviri. Maererano neMagwaro, zvapupu zviviri zvinofanira kuunzwa pamwe chete kuti zvimisikidze chokwadi.

> 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.

> Kambe kana asingakuteereri, tora pamwe newe mumwe kana vavirizve, kuti neshoko remiromo yezvapupu zviviri kana zvitatu shoko rimwe nerimwe risimbiswe. Mateo 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.

Habhakuki ezwibhile ezimbili (amashathi amaphayona ka-1843 no-1850) uma embekwe phezu komunye nomunye, aqinisekisa amaqiniso ayengama-“jewels” ephusheni likaMiller. Iphutha lika-1843, elimelelwe phezu kwetafula lokuqala, lapho selibekwe phezu kwetafula lesibili, limisa “isikhathi sokulibala” sombono. UMiller (umlindi ongokomfanekiso walowo mlando) wabuza ukuthi kwakufanele athini ngesikhathi sempikiswano yomlando wakhe.

> 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.

> Ndichamira pamusoro penzvimbo yangu yokurinda, ndizvisimbise pashongwe, uye ndicharindira kuona zvaachataura kwandiri, uye zvandichapindura kana ndarairwa. Habhakkuki 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.

Ishe yakaraira Miller kuti anyore chiratidzo chacho, uye muhope dzake akaisa bhokisi raiva nechiratidzo chacho patafura yaiva pakati peimba yake.

> 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.

> Zvino Ishe akandipindura, akati, Nyora chiratidzo ichi, uchijekese pamahwendefa, kuti anochiverenga amhanye. Habakuki 2:2.

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

Matafura aya anobva aratidza nguva yokunonoka uye kuodzwa mwoyo kwekutanga.

> 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.

> Nokuba umbono usasele ixesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, ungaxoki; nokuba uyacotha, linda wona; kuba uya kufika inene, awuyi kulibazisa. Habhakuki 2:3.

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

Na vaviri va matshamela lawa ya vonakaliswako hi ku ya emahlweni ka vutivi ma fanekiseriwa.

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

> Tazvionai, mweya wake wakazvikudza hauna kururama maari; asi wakarurama achararama nokutenda kwake. Habakkuki 2:4.

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

Mapoka maviri avanamati aizoratidzwa nenzira yokuedzwa iri muna Danieri chitsauko chegumi nembiri.

> 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.

> Uye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa nokunamirwa chisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, voitiswa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kunyange mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

“ඥානවන්තයන්” යනු දානියෙල් පොතේ සඳහන් වූ, විශ්වාසයෙන් ධර්මිෂ්ඨ කරනු ලැබූ මතෙව් විසිපහේ ඥානවන්ත කන්‍යාවන්ය; දුෂ්ටයන් වනාහි උඩඟුකමින් උද්ධත වූ අඥාන කන්‍යාවන්ය. මිලර්ගේ සිහිනයේ අවසානයේ, මැණික්වලින් නිරූපණය වන්නේ දස කන්‍යා දෘෂ්ටාන්තයේ තෙල්ය; එයම පණිවුඩය විය.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Imana ihinyuzwa iyo tutakira ubutumwa itwoherereza. Bityo twanga ya mavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe ijwi rizavuga riti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ abazaba batarakira ayo mavuta yera, abatabikiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’inkumi z’ibipfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite, muri bo ubwabo, bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka.” 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.

Zvishongo zvaMiller mumazuva okupedzisira zvaizopenya kupenya kwakawedzerwa kagumi, uye nhamba gumi chiratidzo chokuedzwa, saizvozvowo nechiedza. Mumazuva okupedzisira, anomiririrwa pamagumo ehope dzaMiller, chiedza chechokwadi chinomiririrwa pamahwendefa aHabhakuki chinobudisa shoko rokuyedzwa, iro mumufananidzo wemhandara gumi riri shoko rokuyedzwa reKushevedzera kwapakati pousiku. Maitiro iwayo okuyedzwa kudzokororwa kwemaitiro okuyedzwa enhoroondo yeMillerite, nokuti mufananidzo wemhandara gumi unodzokororwa zvachose mumazuva okupedzisira.

> “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.

> “Ndinowanzoreverwa kazhinji kumufananidzo wemhandara gumi, shanu dzacho dzakanga dzakangwara, uye shanu dzakapusa. Mufananidzo uyu wakazadziswa uye ucharamba uchizadziswa kusvika pashoko nechirevo chawo chose, nokuti une kushandiswa kwakakosha panguva ino, uye, semharidzo yengirozi yechitatu, wakazadziswa uye ucharamba uri chokwadi chazvino kusvikira pakuguma kwenguva.” 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.

බලා සිටි කාලයේ අත්දැකීම මිලර්ගේ සිහිනයේ අවසානයේ අකුරට අකුරෙන්ම නැවත සිදුවනු ඇත; එවිට ඔහුගේ මැණික් සූර්යයාට වඩා දස ගුණයකින් දීප්තිමත් ව පෙන්නුම් කරනු ඇත. ඒ අනුව, එම මැණික් දස කන්‍යාවන්ගේ උපමාවෙහි අවසාන පරීක්ෂාව නියෝජනය කරන බව හඳුනාගත හැක. දහය යනු පරීක්ෂාවක සංකේතයයි; දින දහයක අවසානයේ දානියෙල් සහ අනෙකුත් උතුම් තිදෙනා බබිලෝනියේ ආහාර අනුභව කළ අයවලට වඩා දෘශ්‍යමය වශයෙන් වඩා රූපශෝභන සහ වඩා පිළිමහත් වූහ. ඇදහිල්ලෙන් නොව, අනුමානය මත ජීවත්වූ හබක්කුක්හි අහංකාරයෝ බබිලෝනියේ චරිතය වර්ධනය කළහ. මිලරයිට් ඉතිහාසයේ ඔවුහු බබිලෝනියේ දූවරුන් බවට පත් වූහ; හබක්කුක්හිදී ඔවුන්ගේ චරිතය හඳුනාදීමට පාප් පදවිය භාවිත කරනු ලැබේ.

> 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.

> Tarisai, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Zvirokwazvowo, nokuti anodarika nomwaini, iye munhu anozvikudza, haagari kumusha; anokudza kuchiva kwake seSheori, uye akaita sorufu, haaguti; asi anozviunganidzira marudzi ose, uye anozviturikira ndudzi dzose. Ko havazi vose ava vachamutangira chirevo, neshoko rokumuzvidza pamusoro pake, vachiti, Une nhamo iwe unowedzera zvisiri zvako! kusvikira riniko? uye iwe unozviremedza nevhu gobvu! Ko havangasimuki pakarepo here avo vachakuruma, uye havangamuki here avo vachakutambudza, uye iwe uchava chinhu chokupambwa kwavari? Nokuti wakapamba marudzi mazhinji, vakasara vose vavanhu vachakupamba; nokuda kweropa ravanhu, uye nechisimba chenyika, cheguta, uye chavose vanogaramo. Habhakuki 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.”

Muitiro wokuedzwa wakawira pamusoro pemhandara dzaMateo makumi maviri neshanu unobereka boka ravanamati, vakakudziridza hunhu hwamambo wokumusoro (upapa), iro ririwo simba “rakapamba marudzi mazhinji.”

> 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.

> Zvanzi Ishe, achiti, Tarirai, vanhu vari kuuya vachibva kunyika yokumusoro, uye rudzi rukuru ruchasimudzwa ruchibva kumigumo yenyika. Vachabata uta nepfumo; vane utsinye, uye havana tsitsi; inzwi ravo rinovhonera segungwa; uye vanotasva mabhiza, vakarongedzwa savanhu vehondo kuti vakurwise iwe, iwe mwanasikana weZioni. Tazvinzwa mukurumbira wazvo: maoko edu apera simba; kushushikana kwatibata, nokurwadziwa sokomukadzi ari pakusununguka. Musabuda muchienda kusango, kana kufamba munzira; nokuti munondo womuvengi nokutya zviri kumativi ose. Iwe mwanasikana wavanhu vangu, zvisunge nejira reshinda, ugokunguruka mumadota; zvichemedze, sezvinoitwa munhu anochemera mwanakomana wake mumwe oga, nokuungudza kunorwadza zvikuru; nokuti muparadzi achangoerekana auya pamusoro pedu. Jeremia 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.

Zvikamu zviviri zvaHabakuki ndezviya zvinoruramiswa nokutenda, uye neavo vakadya nokunwa dzidziso dzeBhabhironi. Avo vari mumazuva okupedzisira echiroto chaMiller vanomiririrwa savasikana mhandara, vangava vanokudziridza hunhu hwaKristu, nokudaro vogamuchira chisimbiso chaMwari, kana kuti vanokudziridza hunhu hweupapa vagamuchire chiratidzo chechikara.

> “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.

> “Nguva yasvika yokuti chiedza chechokwadi chipenye pakati perima rehunhu. Shoko rengirozi yechitatu rakatumirwa kunyika, richinyevera vanhu pamusoro pokugamuchira chiratidzo chechikara kana chemufananidzo wacho pahuma dzavo kana pamaoko avo. Kugamuchira chiratidzo ichi kunoreva kusvika pachisarudzo chimwe chete chakaitwa nechikara, nokusimudzira pfungwa dzimwe chetedzo, mukupikisa kwakananga Shoko raMwari. Pamusoro pavose vanogamuchira chiratidzo ichi, Mwari anoti, ‘Iyeyo achanwa waini yokutsamwa kwaMwari, yakadururwa isina kusanganiswa mumukombe wokutsamwa kwake; uye achatambudzwa nomoto nesarufa pamberi pengirozi tsvene, uye pamberi peGwayana.’” 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.”

Anasikana vanonwa waini yeBhabhironi pakupedzisira vachanwa waini yokutsamwa kwaMwari. Muna Isaya, zvidhakwa zvaEfuremu zvinoratidza upofu hwazvo hwokudhakwa nokupindurudza zvinhu pamusoro pasi, uye chiito ichocho chinofanira kuonekwa se“ivhu romuumbi.”

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.

“Kila siku” kutambuliwa kuwa ni ishara ya Kristo kunageuza ukweli wa “kila siku” juu chini, kwa kuwa “kila siku” ni ishara ya kishetani. Utambuzi wa Miller kwamba “kila siku” ni upagani umeonyeshwa moja kwa moja juu ya mbao za Habakuki. Ugunduzi wa Miller wa kifungu katika Wathesalonike, uliomwezesha kuelewa kwamba ni upagani uliokuwa “umeondolewa,” ili “mtu wa dhambi” aketiye katika hekalu la Mungu afunuliwe, ndio ukweli mkuu uliomo katika 2 Wathesalonike, sura ya pili.

> “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.

> “Ndzi ya emahlweni ndzi hlaya, kambe a ndzi nga ha kumi mhaka yin’wana leyi a ri kona eka yona [siku rin’wana ni rin’wana] handle ka le ka Daniyele ntsena. Kutani ndzi tlhela [hi ku pfuniwa hi buku ya ku landzelerisa marito eMatsalweni] ndzi teka marito lawa a ma yimile ma fambisana na rona, ‘susa;’ u ta susa siku rin’wana ni rin’wana; ‘ku sukela enkarhini lowu siku rin’wana ni rin’wana ri nga ta va ri susiwile,’ ni swin’wana. Ndzi ya emahlweni ndzi hlaya, ndzi ehleketa leswaku a ndzi nge kumi ku vonakala ehenhla ka tsalwa rero; eku heteleleni ndzi fika eka 2 Vathesalonika 2:7, 8. ‘Hikuva xihundla xa ku homboloka se xa tirha; ntsena loyi sweswi a sivelaka u ta ya emahlweni a sivela, ku fikela loko a susiwa endleleni, kutani hi nkarhi wolowo lowo homboloka u ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, O, ntiyiso wu ve lowu tshembekaka ni lowu vangamaka njhani! Hi lowu! Hi wona siku rin’wana ni rin’wana! Kutani sweswi, Pawulo u vula yini hi ‘loyi sweswi a sivelaka,’ kumbe a sivela? Hi ‘munhu wa xidyoho,’ ni ‘lowo homboloka,’ ku vula Vupapa. Kutani ke, i yini lexi sivelaka leswaku Vupapa byi nga paluxiwi? Hikuva i Vugandzeri bya Vupfapfarhuti; kutani ke, ‘siku rin’wana ni rin’wana’ ri fanele ku vula Vugandzeri bya Vupfapfarhuti.’—William Miller, Second Advent Manual, tluka 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.

Inhlalakahle yenkulumo ethi “okwemihla ngemihla” kweyabaseThesalonika, uMiller ayitholayo, iyiqiniso eliyinhloko laleso siqephu. Lapho uPawulu echaza labo abangalithandi iqiniso, futhi ngenxa yalokho abayakwamukela ukudukiswa okunamandla, impela uchaza ukuzondwa kweqiniso ngomqondo ojwayelekile; kodwa iqiniso elikhonjiswa ngokuqondile kuleso siqephu yilokhu kokuthi “okwemihla ngemihla” kufanekisa iRoma yobuqaba.

> 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.

> Chiedza chemuviri iziso; naizvozvo, kana ziso rako rakachena, muviri wako wose uchava uzere nechiedza. Asi kana ziso rako rakaipa, muviri wako wose uchava uzere nerima. Naizvozvo, kana chiedza chiri mauri chiri rima, iro rima guru sei! Hakuna munhu angashumira vatenzi vaviri; nokuti angavenga umwe, achida mumwe; kana kuti achanamatira kune umwe, achizvidza mumwe. Hamungashumiri Mwari naMamona. Mateo 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.

Kuli kokha kwacho chikondi cha choonadi, kapena chidani cha choonadi. Palibe malo apakati. Chinyengo champhamvu chimene chimawadzera anamwali opusa a pa Mateyu 25 chakhazikika pa kukana kwawo kuunika kwa miyala yamtengo wapatali ya Miller imene ikuimira mayeso omaliza. Mayeso omaliza a Israeli wakale anali mayeso awo achikhumi, ndipo miyala yamtengo wapatali ya Miller ikuwala mochuluka ka khumi m’masiku otsiriza. Chizindikiro cha kukana miyala yamtengo wapatali ya Miller ndi “ya tsiku ndi tsiku,” imene oledzera a Efraimu anaipindulira pansi m’badwo wachitatu wa Chiadventisti. “Ya tsiku ndi tsiku” ndi chizindikiro cha satana cha chikunja. Oledzera anabweretsa mwala wamtengo wapatali wonama, umene anatenga ku Chiprotestanti chopanduka, umene umatanthauza “ya tsiku ndi tsiku” monga chizindikiro cha Khristu.

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.

Kuzwisisa kaMiller mayelana namagugu akhe kwakulinganiselwe ngumlando akhuliswe kuwo. Eqiniseka ukuthi ukuBuya Kwesibili kwakuyisigameko esilandelayo sesiprofetho, inxeba elibulalayo lobupapa ngo-1798 lalingamela kuphela umbuso wesine nowokugcina wasemhlabeni kaDaniyeli 2. UMiller wayelinganiselwe futhi ekuqondeni kwakhe “okwansuku zonke,” ngokuba ubufakazi bakhe buyilokhu ukuthi ngokwambulwa waholelwa endleleni ethile yokutadisha, lapho athi wasebenzisa khona iBhayibheli lakhe, iCruden’s Concordance, futhi wafunda namaphephandaba athile. Isinqumo sakhe sokutadisha ngaleyo ndlela sasivele nje sifike engqondweni yakhe.

> “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.

> “මුල්පැත්තේ වසර දොළහක් මා දේවවාදීයෙකු වූ කාලය තුළ, සොයාගත හැකි සියලු ඉතිහාස පොත් මා කියෙව්වෙමි; එහෙත් දැන් මම බයිබලයට ප්‍රේම කළෙමි, මන්ද එය යේසුස් ගැන උගන්වා දුන්නේය! එසේ වුවද, බයිබලයේ බොහෝ අංශ තවමත් මට අඳුරු වූවක් විය. 1818 හෝ 1819 දී, මට බැලීමට ගිය මිතුරෙකු සමඟ සංවාදයක යෙදී සිටියදී, සහ මා දේවවාදීයෙකු වූ කාලයේ මා කථා කළ දේ ඔහු දැන සිටි බැවින් [අසා තිබූ බැවින්], ඔහු තරමක් අර්ථවත් ආකාරයකින් විමසීය: ‘ඔබ මේ පාඨය ගැනත්, අර පාඨය ගැනත් කුමක් සිතන්නේ ද?’ යනුවෙන්—මා දේවවාදීයෙකු වූ විට විරුද්ධ වූ පැරණි පාඨයන් වෙත යොමු කරමිනි. ඔහුගේ අදහස කුමක්දැයි මට වැටහුණි; එවිට මම පිළිතුරු දුන්නෙමි—ඔබ මට කාලය දෙනවා නම්, ඒවායේ අර්ථය කුමක්දැයි මම ඔබට කියන්නෙමි. ‘ඔබට කොපමණ කාලයක් අවශ්‍යද?’ ‘මම දන්නේ නැහැ; එහෙත් මම ඔබට කියන්නෙමි,’ යයි මම පිළිතුරු දුන්නෙමි; මන්ද, තේරුම්ගත නොහැකි එළිදරව්වක් දෙවියන් වහන්සේ දී ඇති බව මට විශ්වාස කළ නොහැකි විය. එවිට, ශුද්ධාත්මයාණන් වහන්සේ අදහස් කළේ කුමක්දැයි මට සොයාගත හැකි බව විශ්වාස කරමින්, මගේ බයිබලය අධ්‍යයනය කිරීමට මම අදිටන් කර ගත්තෙමි. නමුත්, මේ තීරණය ගත් සැණින්ම මගේ සිතට මේ සිතුවිල්ල පැමිණියේය—‘ඔබට තේරුම්ගත නොහැකි ඡේදයක් හමු වුවහොත්, ඔබ කුමක් කරන්නේද?’ එවිට බයිබලය අධ්‍යයනය කිරීමට මේ ක්‍රමය මගේ සිතට පැමිණියේය:—එවැනි ඡේදවල වචන ගෙන, ඒවා බයිබලය පුරා අනුව සොයා, මේ ආකාරයෙන් ඒවායේ අර්ථය සොයා බලන්නෙමි. මා සතුව ලෝකයේ හොඳම එක යැයි මම සිතන Cruden’s Concordance තිබුණි; එබැවින් මම එයත් මගේ බයිබලයත් ගෙන, මගේ මේසය අසල වාඩි වී, පුවත්පත් සුළු ප්‍රමාණයක් හැර වෙන කිසිවක් කියවූයේ නැත; මක්නිසාද යත්, මගේ බයිබලයේ අදහස කුමක්දැයි දැනගැනීමට මම අදිටන් කරගෙන සිටියෙමි. 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.

Amabwebe ya Miller ntiyamenyekanye gusa binyuze ku buryo bwe bwo kwiga, ahubwo yanahishuriwe mu buryo butaziguye n’Imana.

> “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.

> “Mulungu anatuma mngelo Wake kuti akakhudze mtima wa mlimi amene anali asanakhulupirire Baibulo, kuti amutsogolere kufufuza maulosi. Angelo a Mulungu ankamuyendera mobwerezabwereza wosankhidwayo, kuti atsogolere maganizo ake ndi kutsegula kumvetsa kwake kwa maulosi amene nthawi zonse anali amdima kwa anthu a Mulungu. Chiyambi cha unyolo wa choonadi chinapatsidwa kwa iye, ndipo anatsogoleredwa kupitiriza kufufuza ulalo ndi ulalo, kufikira anaona ndi kudabwa ndi kusirira Mawu a Mulungu. Pamenepo anaona unyolo wangwiro wa choonadi. Mawu amene anali atawaona ngati osauziridwa tsopano anatseguka pamaso pa masomphenya ake mu kukongola kwake ndi ulemerero wake. Anaona kuti gawo limodzi la Malemba limafotokoza lina, ndipo pamene ndime imodzi inali yotsekeka ku kumvetsa kwake, anapeza m’gawo lina la Mawu chimene chinkalifotokoza. Ankaona Mawu opatulika a Mulungu ndi chimwemwe, ndi ulemu waukulu koposa ndi mantha oyera.” 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.

Apo Hanzvadzi White pavakataura kuti “Mwari vakatuma mutumwa wavo” kuna Miller, vari kuratidza kuti Gabrieri ndiye mutumwa akatumwa kuna Miller, nokuti “mutumwa wavo” ishoko rinoreva Gabrieri.

> “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.

> “Mazwi ya malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima kuu katika nyua za mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Wala hapana ashikianaye nami katika mambo haya, ila Mikaeli [Kristo] mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli, Mwokozi anasema katika Ufunuo, kwamba ‘Akatuma akauonyesha kwa ishara kwa mkono wa malaika wake kwa mtumwa wake Yohana.’ Ufunuo 1:1.” Tumaini la Vizazi Vyote, 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.”

Gabriyeli na malaika wengine waliongoza “akili ya” Miller na “wakafungua” “kwa ufahamu wake unabii ambao siku zote ulikuwa wa giza kwa watu wa Mungu.” Ujumbe wake haukuendelezwa tu kwa njia ya mbinu yake ya kujifunza, bali pia kwa ufunuo wa Kiungu. Mbinu yenyewe aliyotumia kuijifunza Biblia ilijia tu akilini mwake. Mungu anapoleta kweli akilini mwetu, huo ni ufunuo wa Kiungu, kinyume na kufikia kweli kupitia mchakato wa kuigawa Biblia kwa usahihi. Miller alifanya yote mawili, lakini ufunuo wa Kiungu ulikuwa sehemu ya jinsi Miller alivyofikia kuielewa mada ya “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 aisazodawo kuziva kuchinjachinja kwemurume kana mukadzi kuri muna Danieri chitsauko 8, ndima 9 kusvika 12, nokuti zvose zvaaiva nazvo zvaingova Bhaibheri nekonkodhenzi isina ruzivo rwupi norwupi pamusoro pendimi dzeBhaibheri. Aisazomboona mutsauko uri pakati pe‘sur’ ne‘rum,’ ayo ose ari maviri anoshandurwa kuti “bvisa.” Uyezve, aisazomboona mutsauko uri pakati pe‘miqdash’ ne‘qodesh,’ ayo ose ari maviri anoshandurwa kuti “nzvimbo tsvene.”

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.

Angadai asingaona chokwadi cheshoko rokuti ‘tamid’ rinowanikwa kaana zana nemana muBhaibheri. Chokwadi chaaisagona kuona (icho chiriwo chokwadi chaakaona), ndechokuti, panguva dzose dzine zana nemana idzo shoko rechiHebheru rokuti ‘tamid’ rinoshandiswa muBhaibheri, mubhuku raDanieri chete ndimo munoshandiswa shoko rechiHebheru rokuti ‘tamid’ sezita. ‘Tamid’ ishoko rechiHebheru rinoreva “chinopfuurira nguva dzose,” uye mubhuku raDanieri rinoshandurwa richinzi “zvemazuva ose.”

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.”

Ni katika kitabu cha Danieli pekee ambapo neno hilo limetumiwa kama nomino, na katika zile mara nyingine tisini na tisa limetumiwa kama kielezi. Kwa sababu hii, watafsiri wa Biblia ya King James walipokabiliwa na Danieli akilitumia neno hilo mara tano kama nomino, ilhali waandishi wengine wote wa Biblia walilitumia mara tisini na tisa kama kielezi, walilazimishwa na uzito wa ushahidi “kurekebisha” matumizi ya Danieli ya neno hilo kama nomino. Ili “kumrekebisha” Danieli, waliongeza neno “sadaka” kwenye neno hilo, na hivyo wakageuza nomino kuwa kielezi. Kisha, ili kuwarekebisha watafsiri, Ellen White alivuviwa kuandika kwamba yeye, “aliona kuhusiana na ‘Daily,’ kwamba neno ‘sacrifice’ liliongezwa kwa hekima ya mwanadamu, wala si sehemu ya andiko; na kwamba Bwana alitoa mtazamo sahihi wake kwa wale waliotoa kilio cha saa ya hukumu.”

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, zvichienderana neuchapupu hwake pachake, akanga achitsvaka kunzwisisa “zuva nezuva,” izvo zvaakazozvinzwisisa muna 2 VaTesaronika. Asiwo, zvichienderana neuchapupu hwake pachake, paaitsvaka kunzwisisa shoko, aifunga nzvimbo dzose dzairi kushandiswa, uye shoko iri rinoshandiswa dzimwe nguva makumi mapfumbamwe nemapfumbamwe muBhaibheri. Asi uchapupu hwake pamusoro pe“zuva nezuva” ndohwekuti haana kuriwana kumwe kwose kunze kwebhuku raDanieri, paakati, “Ndakaramba ndichiverenga, uye handina kuwana imwe nzvimbo yaraiwanikwa [zuva nezuva], kunze muna Danieri.” Miller akatungamirirwa kuzvishongo kwete nenzira yake yokudzidza bedzi, asiwo nechizaruro choumwari chaakapiwa kubudikidza noushumiri hwengirozi.

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.

Ndi chifukwa chake kumvetsa kwake kwa “cha tsiku ndi tsiku” kunali kolondola, koma kochepa. Iye sanathe kuzindikira kuti pa nthawi zisanu zimene “cha tsiku ndi tsiku” chimatchulidwa m’buku la Danieli, imodzi mwa nthawi zitatu zimene “cha tsiku ndi tsiku” “chimachotsedwa,” inali ndi tanthauzo losiyana ndi nthawi zina ziwirizo. Nthawi imodzi “cha tsiku ndi tsiku” chimagwiritsidwa ntchito pamodzi ndi liwu la Chiheberi lakuti ‘rum’ ndipo nthawi zina ziwiri chimagwiritsidwa ntchito pamodzi ndi liwu la Chiheberi lakuti ‘sur.’ Mawu onsewa amamasuliridwa kuti kuchotsa, koma ‘rum’ pa Danieli chaputala eyiti, vesi la khumi ndi limodzi, limatanthauza kukweza ndi kulemekeza, ndipo m’chaputala khumi ndi chimodzi, vesi la makumi atatu ndi limodzi, ndi m’chaputala khumi ndi ziwiri, vesi la khumi ndi limodzi, liwu lakuti ‘sur’ limatanthauza kuchotsa.

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.”

Vafundisi vechitendero vanodya nekunwa zvekudya zveBhabhironi vanopikisa vachiti, kana ukabvisa chinhu kana kuti pose paunosimudza chinhu, zvose zviri zviviri zvinomirira rudzi rwokubviswa, saka mazwi ose ari maviri anofanira kunzwisiswa seanoreva chinhu chimwe chete. Vanopikisa vachiti panguva nhatu dzose panotaurwa nezve “chezuva nezuva,” pakunzi “chinobviswa” nguva dzose zvinoreva kubvisa; uye mukuita izvozvo, vanoratidza kuti Danieri akanga asina kungwarira pakusarudza mashoko ake. Havatauri izvozvo pachena, asi nokureva kwavanodzidzisa vanosvitsa pakuti Danieri aifanira kunge akashandisa shoko rokuti ‘sur’ pazviitiko zvacho zvitatu zvose, nokuti maererano nevafundisi vezvitendero, zvinofungidzirwa kuti aireva chinhu chimwe chete nguva dzose apo “chezuva nezuva” “chaibviswa.”

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.

Vanoita chinhu chimwe chete nemashoko anoti “miqdash” na“qodesh,” ayo ose ari maviri anodudzirwa kuti “nzvimbo tsvene,” mundima gumi neimwe kusvika pagumi neina muchitsauko chechisere. Pakunongedzera kumwe nokumwe kwekuti “nzvimbo tsvene” mundima idzodzo ina, vanoomerera kuti zvose zvinomirira nzvimbo tsvene yaMwari. Nokududzira kunobva ipapo zvakare, Danieri aizofanira kungadai akangoshandisa “qodesh” pakunongedzera kwose katatu, uye asina kushandisa “miqdash” mundima yegumi neimwe. Miller angadai asina kucherechedza musiyano uripo pakati pemashoko iwayo, asi vadzidzisi vezvouMwari vemazuva ano vanocherechedza, uye pavanocherechedza, vanoomerera kuti hapana musiyano unofanira kubvumwa. Asi Miller, uyo asina kucherechedza misiyano pakati pemashoko aya, akasvika pakunzwisisa kwakapesana nekwavadzidzisi vezvouMwari vemazuva ano.

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.

Chinhu chaivo ndechokuti Dhanyeri akanga ari munyori ainyatsochenjerera, aiziva mutauro wechiHebheru, uye akatongwa somunhu aiva akangwara kakapetwa kagumi kupfuura vamwe vose varume vakachenjera veBhabhironi. Kana paiva nomunhu aiziva mashandisirwo akarurama omutauro wechiHebheru, uye kuti waifanira kumiririrwa sei nenzira yakarurama munhoroondo iyoyo chaiyo, aiva Dhanyeri. Kana Dhanyeri akashandisa mazwi akasiyana, zvakanga zviri nokuti akanga akarongerwa kuunza zvirevo zvakasiyana, izvo iye pachake akatsvaka kumiririra nemaune. Apo kushandiswa kwakasiyana kwaDhanyeri kwamazwi anoshandurwa kuti “nzvimbo tsvene” kana kuti “kubvisa” kunobvumwa, kunotsigira kunzwisisa kwaMiller kwe“zuva nezuva,” kwakazivikanwa naMiller mundima chaiyo umo Pauro anoratidza kuti avo vanovenga chokwadi vakagadzirirwa kugamuchira kunyengerwa kwakasimba.

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.

Avo vanovenga chokwadi uye vachitenda nhema dzinobereka kunyengedzwa kukuru, vanomirirwawo sezvidhakwa zvaEfuremu, izvo zvinomiririrwa muzvikwata zviviri. Rimwe boka hutungamiri hwakadzidza, uye rimwe boka nderavasina kudzidza vanongonzwa chete zvinodzidziswa navakadzidza. Ndivo vanozvivanza pasi penhema, uye vanoita sungano norufu. Ndivo mhandara dzakapusa dzaMateo makumi maviri neshanu, uye vaya vane mweya wakazvikudza muna Habhakuki mbiri. Ndivo vanoramba chokwadi dzepasi dzechiroto chaMiller, dzinopenya kakapetwa kagumi pakuguma (zvichimirira muedzo wegumi nowokupedzisira waIsraeri wazvino), sezvakaratidzwa nomufananidzo mukuedzwa kwegumi nokwokupedzisira kwaIsraeri wekare.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> 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.

> Zvino Jehovha akati kuna Mozisi, Vanhu ava vachanditsamwisa kusvikira riniko? Uye vachanonoka kusvikira riniko kutenda kwandiri, zvisinei nezviratidzo zvose zvandakaratidza pakati pavo? Ndichavarova nedenda, ndigovatorera nhaka yavo; uye ndichakuita rudzi rukuru, rune simba kupfuura ivo. Zvino Mozisi akati kuna Jehovha, Ipapo vaIjipiti vachazvinzwa, nokuti imi makabudisa vanhu ava pakati pavo nesimba renyu. Uye vachazviudza vagere venyika ino; nokuti vakanzwa kuti imi Jehovha muri pakati pavanhu ava, kuti imi Jehovha munoonekwa chiso nechiso, uye kuti gore renyu rinomira pamusoro pavo, uye kuti munovafambira mberi, masikati mushongwe yegore, uye usiku mushongwe yomoto. Zvino kana mukauraya vanhu ava vose sokunge munhu mumwe chete, ndudzi dzakanzwa mukurumbira wenyu dzichataura dzichiti, Nokuti Jehovha akanga asingagoni kuisa vanhu ava munyika yaakavapikira, naizvozvo akavauraya murenje.

> 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.

> Uye zvino, ndinokukumbirisai, simba raShe wangu ngarive guru, sezvamakataura, muchiti, Jehovha anononoka kutsamwa, uye ane ngoni huru, achikanganwira zvakaipa nokudarika, asi asingamboregi ane mhosva asingarangwi, achishanyira vana kuipa kwamadzibaba avo kusvikira kuzvizvarwa zvechitatu nezvechina. Kanganwiraiwo, ndinokukumbirisai, kuipa kwavanhu ava maererano noukuru hwengoni dzenyu, sezvamakakanganwira vanhu ava kubva Egipita kusvikira zvino. Jehovha akati, Ndakanganwira maererano neshoko rako; asi zvirokwazvo, noupenyu hwangu, nyika yose ichazadzwa nokubwinya kwaJehovha. Nokuti varume vose vakaona kubwinya kwangu, nezvishamiso zvangu, zvandakaita muEgipita nomurenje, vakandiidza zvino kagumi aka, uye havana kuteerera inzwi rangu; zvirokwazvo havangazooni nyika yandakapikira madzibaba avo, uye hakuna kana mumwe wavose vakanditsamwisa achaiona; asi muranda wangu Karebhi, nokuti akanga ane mumwe mweya maari, uye akanditevera zvizere, iye ndichamuisa munyika yaakapindamo; uye vana vake vachaigarwa nhaka yayo. Numeri 14:11–24.

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