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

Ìwé Dáníẹ́lì - Ọ̀kan Ní Ọgọ́rùn-ún àti Mẹ́rìnlélógójì

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

Ṣíṣí Àwọn Tábìlì Àsọtẹ́lẹ̀ Payá: Ìran Hábákúkù àti Àlá 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.

Ìbísí ìmọ̀ tí a ṣàfihàn nínú ìran Odò Ulai ni ohun tí a kọ sí orí tábìlì méjì Hábákúkù ní ìkẹyìn.

> “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.

> “A hun mọ́ àwọn àsọtẹ́lẹ̀ tí wọ́n ti ka sí ohun tí ó ń tọ́ka sí àkókò ìpadàbọ̀ kejì náà pẹ̀lú ìtọ́ni tí a pèsè ní pàtàkì fún ipò àìdánilójú àti ìdààmú ìrètí wọn, tí ó sì ń fún wọn ní ìyànjú láti fi sùúrù dúró nínú ìgbàgbọ́ pé ohun tí ó ṣókùnkùn sí òye wọn nísinsìnyí yóò di mímọ̀ ní àkókò tí ó tọ́.”

> “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.’

> “Nínú àwọn àsọtẹ́lẹ̀ wọ̀nyí ni èyí ti Hábákúkù 2:1–4 wà pé: ‘Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí Yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, Ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì jẹ́ kí ó ṣe kedere lórí àwọn àkàwé, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn, ṣùgbọ́n ní ìgbẹ̀yìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó falẹ̀, dúró dè é; nítorí dájúdájú yóò dé, kì yóò falẹ̀. Kíyèsi i, ọkàn ẹni tí ó gbéraga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀.’”

> “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.

> “Ní ìbẹ̀rẹ̀ ọdún 1842 gan-an ni ìtọ́sọ́nà tí a fi fúnni nínú àsọtẹ́lẹ̀ yìí láti ‘kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àkọsílẹ̀, kí ẹni tí ó bá kà á lè sáré,’ ti mú kí Charles Fitch pèsè àtẹ ìsọtẹ́lẹ̀ kan láti ṣàlàyé àwọn ìran Dáníẹ́lì àti Ìfihàn. Ìtẹ̀jáde àtẹ yìí ni a kà sí ìmúṣẹ àṣẹ tí a fi fún Hábákúkù. Ṣùgbọ́n nígbà náà kò sí ẹni tí ó ṣàkíyèsí pé ìdádúró tí ó hàn gbangba kan nínú ìmúṣẹ ìran náà—àkókò ìdádúró kan—ni a tún gbé kalẹ̀ nínú àsọtẹ́lẹ̀ kan náà. Lẹ́yìn ìdààmú náà, Ìwé Mímọ́ yìí fara hàn gẹ́gẹ́ bí ohun tí ó ní ìtumọ̀ púpọ̀ gan-an pé: ‘Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìparí òun yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó ń falẹ̀, dúró dè é; nítorí dájúdájú yóò dé, kì yóò falẹ̀…. Olódodo yóò yè nípa ìgbàgbọ́ rẹ̀.’ 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.

Àwọn tábìlì méjì ti Hábákúkù jẹ́, ní ìsọtẹ́lẹ̀, ẹlẹ́rìí méjì. Gẹ́gẹ́ bí Bíbélì ṣe fi hàn, a gbọ́dọ̀ mú ẹlẹ́rìí méjì jọ láti fi mú òtítọ́ dúró.

> 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.

> Ṣùgbọ́n bí kò bá gbọ́ tirẹ, nígbà náà mú ẹnìkan kan tàbí méjì mìíràn lọ pẹ̀lú rẹ, kí a lè fi ẹnu ẹlẹ́rìí méjì tàbí mẹ́ta fi mú gbogbo ọ̀rọ̀ dúró. Matteu 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.

Nígbà tí a bá gbé àtẹ méjì ti Habakkuk (àwọn àtẹ aṣáájú-ọnà 1843 àti 1850) lé ara wọn lórí, wọ́n jẹ́rìí sí àwọn òtítọ́ tí wọ́n jẹ́ “ìṣúra” nínú àlá Miller. Àṣìṣe ọdún 1843, tí a ṣàfihàn lórí àtẹ àkọ́kọ́, nígbà tí a bá gbé e lé àtẹ kejì lórí, ń fi “àkókò ìdádúró” ìran náà múlẹ̀. Miller (olùṣọ́ àpẹẹrẹ ti ìtàn náà) béèrè ohun tí òun yóò sọ nígbà àríyànjiyàn ìtàn rẹ̀.

> 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.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Habakuku 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.

Oluwa pàṣẹ fún Miller láti kọ ìran náà sílẹ̀, ó sì fi àpótí tí ó ní ìran náà sínú lórí tábìlì kan ní àárín yàrá rẹ̀ nínú àlá rẹ̀.

> 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.

> Olúwa sì dá mi lóhùn, ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì jẹ́ kí ó yé kedere lórí àwọn tábìlì, kí ẹni tí ó bá ka á lè sáré. Habakkuk 2:2.

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

Nígbà náà ni àwọn tábìlì náà tọ́ka sí àkókò ìdádúró àti ìdààmú àkọ́kọ́.

> 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.

> Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kò sì ní purọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí pé dájúdájú ni yóò dé, kì yóò pẹ́. Habakkuk 2:3.

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

Nígbà náà ni a ṣàfihàn àwọn ẹgbẹ́ méjèèjì tí a fihàn lórí ìpìlẹ̀ ìmúgbòòrò ìmọ̀.

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

> Wò ó, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákùkù 2:4.

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

Àwọn ìpele méjèèjì ti àwọn olùjọsìn ni a ó fi hàn nípasẹ̀ ìlànà ìdánwò ti Dáníẹ́lì orí kejìlá.

> 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.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì í títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a óò sọ di mímọ́, a óò sì sọ wọ́n di funfun, a óò sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 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.

Àwọn “ọlọ́gbọ́n” tí a mẹ́nuba nínú Dáníẹ́lì ni àwọn wúńdíá ọlọ́gbọ́n ti Mátíù orí kẹ́ẹ̀ẹ́dógún, àwọn tí a dá láre nípa ìgbàgbọ́; àwọn ènìyàn búburú sì ni àwọn wúńdíá aṣiwèrè tí a gbé sókè nínú ìgbéraga. Ní òpin àlá Miller, àwọn ohun ọ̀ṣọ́ iyebíye náà dúró fún òróró nínú àkàwé àwọn wúńdíá mẹ́wàá, èyí tí ó jẹ́ ìránṣẹ́ náà.

> “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.

> “A ń bu Ọlọ́run lójú-kúrò nígbà tí a kò bá gba àwọn ìfihàn tí ó ń rán sí wa. Báyìí ni a ṣe ń kọ̀ òróró wúrà náà tí yóò tú sínú ọkàn wa kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìkéde náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́ náà, tí kò sì ti pa oore-ọ̀fẹ́ Kristi mọ́ nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Oluwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, ayé wọn sì ti bàjẹ́ pátápátá.” 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.

Àwọn iyebíye Miller ní àwọn ọjọ́ ìkẹyìn yóò tàn ní ìmọ́lẹ̀ tó pọ̀ sí i ní ìgbà mẹ́wàá, àti pé nómba mẹ́wàá fúnra rẹ̀ jẹ́ ààmì ìdánwò, gẹ́gẹ́ bí ìmọ́lẹ̀ náà ṣe jẹ́ bẹẹ̀ pẹ̀lú. Ní àwọn ọjọ́ ìkẹyìn, tí a ṣàfihàn ní apá ìparí àlá Miller, ìmọ́lẹ̀ òtítọ́ tí a ṣojú rẹ̀ lórí àwọn tábìlì Habakkuk ń mú ìròyìn ìdánwò wá, èyí tí nínú òwe àwọn wúńdíá mẹ́wàá jẹ́ ìròyìn ìdánwò Igbe Àárín Ọ̀gànjọ́. Ìlànà ìdánwò yẹn jẹ́ àtúnsẹ̀ ìlànà ìdánwò ìtàn Millerite, nítorí pé a tún òwe àwọn wúńdíá mẹ́wàá ṣe dé lórí lẹ́tà gan-an ní àwọn ọjọ́ ìkẹyìn.

> “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.

> “Wọ́n máa ń tọ́ka mi ní ọ̀pọ̀ ìgbà sí àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. A ti mú àkàwé yìí ṣẹ, a ó sì tún mú un ṣẹ dé góńgó lẹ́tà rẹ̀ gan-an, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, ó sì ti jẹ́ ìmúṣẹ, gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kẹta, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di ìparí àkókò.” 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.

Ìrírí àkókò ìdúró náà yóò tún ṣẹlẹ̀ ní gẹ́gẹ́ bí ó ti rí déédéé ní òpin àlá Miller, àti nígbà náà àwọn ohun ọ̀ṣọ́ rẹ̀ yóò tàn ní ìmọ́lẹ̀ tó pọ̀ ju ti oòrùn lọ ní ìlọ́po mẹ́wàá, nípa bẹ́ẹ̀ sì ni a fi mọ̀ pé àwọn ohun ọ̀ṣọ́ náà dúró fún ìdánwò ìkẹyìn nínú àkàwé àwọn wúńdíá mẹ́wàá. Mẹ́wàá jẹ́ àmì ìdánwò, àti ní òpin ọjọ́ mẹ́wàá, Dáníẹ́lì àti àwọn akíkanjú mẹ́ta náà hàn ní ojú ríran pé wọ́n rẹwà síi, wọ́n sì sanra ju àwọn tí wọ́n ń jẹ oúnjẹ Bábílónì lọ. Àwọn agbéraga nínú Hábákùkù tí wọ́n fi ìgbéraga ara gbé ayé, kì í ṣe nípa ìgbàgbọ́, mú ìwà Bábílónì dàgbà nínú ara wọn. Nínú ìtàn àwọn ọmọlẹ́yìn Miller, wọ́n di àwọn ọmọbìnrin Bábílónì, àti nínú Hábákùkù a lò ipòòpù láti fi dá ìwà wọn mọ̀.

> 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.

> Kíyèsi i, ọkàn ẹni tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀; ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Bẹ́ẹ̀ ni pẹ̀lú, nítorí ó ṣẹ̀ nípasẹ̀ wáìnì, ọkùnrin agbéraga ni, bẹ́ẹ̀ ni kì í dúró ní ilé; ẹni tí ń mú ìfẹ́ ọkàn rẹ̀ gbòòrò bí isà òkú, tí ó sì dàbí ikú, tí a kò sì lè tẹ́lọ́rùn fún; ṣùgbọ́n ó kó gbogbo orílẹ̀-èdè jọ sọ́dọ̀ ara rẹ̀, ó sì ko gbogbo àwọn ènìyàn jọ fún ara rẹ̀: Ṣé gbogbo àwọn wọ̀nyí kì yóò pa òwe kan sí i lórí, àti òwe ẹ̀gàn sí i, kí wọ́n sì wí pé, Ègbé ni fún ẹni tí ń fi ohun tí kì í ṣe tirẹ̀ kún un! yóò pẹ́ tó mélòó kan? àti fún ẹni tí ń ru ara rẹ̀ pọ̀ mọ́ amọ̀ líle! Ṣé àwọn tí yóò bù ú jẹ ọ́ kì yóò dìde lójijì, àti àwọn tí yóò yọ ọ́ lẹ́nu kì yóò jí, ìwọ yóò sì di ìkógun fún wọn bí? Nítorí tí ìwọ ti kó àwọn orílẹ̀-èdè púpọ̀ jà, gbogbo ìyókù nínú àwọn ènìyàn yóò kó ọ jà; nítorí ẹ̀jẹ̀ ènìyàn, àti nítorí ìwà ipá sí ilẹ̀ náà, sí ìlú náà, àti sí gbogbo àwọn tí ń gbé inú rẹ̀. Habakkuk 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.”

Ìlànà ìdánwò tí a mú wá sórí àwọn wúńdíá Mátíù ogún-ún-ún márùn-ún ń mú kí ẹgbẹ́ àwọn olùjọsìn kan wà, tí wọ́n ti dàgbà sínú ìwà-ìwúlò ọba àríwá (àwọn póòpù), ẹni tí ó sì tún jẹ́ agbára tí “ó ba ọ̀pọ̀ orílẹ̀-èdè jẹ́.”

> 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.

> Báyìí ni Olúwa wí, Kíyèsi i, àwọn ènìyàn kan ń bọ láti ilẹ̀ àríwá, a ó sì gbé orílẹ̀-èdè ńlá kan dìde láti etí ilẹ̀ ayé. Wọn yóò di ọrun àti ọ̀kọ̀ mú; aláìláàánú ni wọ́n, wọn kò sì ní ṣàánú; ohùn wọn ń hó bí òkun; wọn sì gun ẹṣin, wọ́n sì tò wọ́n ní ìtòlẹ́sẹẹsẹ bí àwọn ọkùnrin ogun sí ọ, ìwọ ọmọbìnrin Sioni. A ti gbọ́ ìròyìn rẹ̀: ọwọ́ wa ti di aláìlágbára: ìbànújẹ́ ti mú wa, àti ìrora, bí ti obìnrin tí ń rọbí. Ẹ má ṣe jáde lọ sínú pápá, bẹ́ẹ̀ ni ẹ má ṣe rìn ní ọ̀nà; nítorí idà ọ̀tá àti ìbẹ̀rù wà ní gbogbo àyíká. Ìwọ ọmọbìnrin àwọn ènìyàn mi, di aṣọ ọ̀fọ̀ mọ́ ara rẹ, kí o sì yí ara rẹ ká nínú eérú: ṣe ọ̀fọ̀ bí ẹni pé fún ọmọ kan ṣoṣo, ẹkún kíkoro jùlọ: nítorí apanirun yóò dé bá wa lójijì. Jeremiah 6:22–26.

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

Àwọn ẹ̀ka méjì Habakkuk ni àwọn tí a dá láre nípa ìgbàgbọ́, àti àwọn tí wọ́n jẹ tí wọ́n sì mu àwọn ẹ̀kọ́ Bábílónì. Àwọn tí ó wà ní àwọn ọjọ́ ìkẹyìn nínú àlá Miller tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí wúńdíá, yálà wọ́n ń mú ìwà Kristi dàgbà, tí wọ́n sì báyìí gba èdìdì Ọlọ́run, tàbí wọ́n ń mú ìwà ìjọ papal dàgbà, wọ́n sì gba àmì ẹranko náà.

> “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.

> “Àkókò ti dé kí ìmọ́lẹ̀ tòótọ́ tàn láàrín òkùnkùn ìwà ìbàjẹ́. A ti rán ìránṣẹ́ áńgẹ́lì kẹta jáde sí ayé, ní kílọ̀ fún ènìyàn kí wọ́n má bàa gba àmì ẹranko náà tàbí ti ère rẹ̀ ní iwájú wọn tàbí ní ọwọ́ wọn. Láti gba àmì yìí túmọ̀ sí láti dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà ti ṣe, àti láti gbéjàkadi fún àwọn èrò kan náà, ní ìtakò tààrà sí ọ̀rọ̀ Ọlọ́run. Nípa gbogbo àwọn tí ó gba àmì yìí, Ọlọ́run wí pé, ‘Òun náà yóò mu nínú wáìnì ìbínú Ọlọ́run, èyí tí a dà jáde láìsí adalu sínú ife ìrunú rẹ̀; a ó sì fi iná àti imí-ọ̀fíń jó ó lóró níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn.’” 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.”

Àwọn wúńdíá tí ń mu wáìnì Bábílónì yóò parí ní mímu wáìnì ìbínú Ọlọ́run. Nínú Isaiah, àwọn ọ̀mùtí Ẹ́fírámù fi ìmímu afọ́jú wọn hàn nípa yíyí ohun padà sí ìsàlẹ̀-lókè, a sì gbọ́dọ̀ ka ìṣe náà sí “amọ̀ amọ̀kòkò.”

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.

Ìdámọ̀ “ẹbọ ojoojúmọ́” gẹ́gẹ́ bí àmì Kristi ń yí òtítọ́ “ẹbọ ojoojúmọ́” padà sí ìdàkẹ́yìn, nítorí “ẹbọ ojoojúmọ́” jẹ́ àmì ti Satani. Ìdámọ̀ Miller fún “ẹbọ ojoojúmọ́” gẹ́gẹ́ bí ẹ̀sìn keferi ni a ṣàfihàn ní tààrà lórí àwọn tábìlì Habakkuk. Ìṣàwárí Miller nípa ẹsẹ̀ inú Tẹsalóníkà, èyí tí ó jẹ́ kí ó lóye pé ẹ̀sìn keferi ni a “mú kúrò,” kí “ọkùnrin ẹ̀ṣẹ̀” náà tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run lè farahàn, ni òtítọ́ àkọ́kọ́ tí ó wà nínú 2 Tẹsalóníkà, orí kejì.

> “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.

> “Mo tẹ̀síwájú nínú kíkà, èmi kò sì lè rí àpẹẹrẹ míràn kankan nínú èyí tí a ti rí i [ojoojúmọ́ náà], bí kò ṣe nínú Dáníẹ́lì. Nígbà náà ni mo [pẹ̀lú ìrànlọ́wọ́ ìwé àfihàn ọ̀rọ̀] mú àwọn ọ̀rọ̀ wọ̀nyí tí ó dúró ní ìbáṣepọ̀ pẹ̀lú rẹ̀, ‘mú kúrò;’ yóò mú ojoojúmọ́ náà kúrò; ‘láti àkókò tí a ó ti mú ojoojúmọ́ náà kúrò,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo tẹ̀síwájú nínú kíkà, mo sì rò pé èmi kì yóò rí ìmọ́lẹ̀ kankan lórí ẹsẹ̀ náà; níkẹyìn mo dé 2 Tẹsalóníkà 2:7, 8. ‘Nítorí àṣírí àìṣòdodo ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀; ṣùgbọ́n ẹni tí ó ń dí i mú nísinsin yìí yóò máa dí i mú, títí a ó fi mú un kúrò ní ọ̀nà, lẹ́yìn náà ni a ó sì fihàn ẹni búburú náà,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé ẹsẹ̀ náà, Ìwọ̀n bí òtítọ́ náà ti hàn gbangba tó, tí ó sì kún fún ògo! Níbẹ̀ ni ó wà! Èyí ni ojoojúmọ́ náà! Ó dára, ní báyìí, kí ni Pọ́ọ̀lù túmọ̀ sí nípa ‘ẹni tí ó ń dí i mú nísinsin yìí,’ tàbí ẹni tí ó ń dènà á? Nípa ‘ọkùnrin ẹ̀ṣẹ̀,’ àti ‘ẹni búburú,’ ni a túmọ̀ sí Pópérì. Ó dára, kí ni ohun tí ó ń dènà Pópérì kí a má bàa fihàn án? Kí ló dé? Kèfèrí ni; nígbà náà, ‘ojoojúmọ́ náà’ gbọ́dọ̀ túmọ̀ sí Kèfèrí.”—William Miller, Second Advent Manual, ojúewé 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.

Ìtumọ̀ “ìṣẹ́ ojoojúmọ́” nínú Thessalonians, èyí tí Miller ṣàwárí, ni òtítọ́ pàtàkì jùlọ nínú ẹsẹ̀ náà. Nígbà tí Paul ṣàpèjúwe àwọn tí kò nífẹ̀ẹ́ òtítọ́, tí wọn yóò sì nítorí náà gba ìtànjẹ́ alágbára, ó dájú pátápátá pé ó ń ṣàfihàn ìkórìíra òtítọ́ ní ìtumọ̀ gbogbogbòò; ṣùgbọ́n òtítọ́ tí a tọ́ka sí ní tààrà nínú ẹsẹ̀ náà ni òtítọ́ pé “ìṣẹ́ ojoojúmọ́” ń ṣojú Romu keferi.

> 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.

> Fitilà ara ni ojú: nítorí náà bí ojú rẹ bá ṣe àìlábùkù, gbogbo ara rẹ yóò kún fún ìmọ́lẹ̀. Ṣùgbọ́n bí ojú rẹ bá burú, gbogbo ara rẹ yóò kún fún òkùnkùn. Nítorí náà bí ìmọ́lẹ̀ tí ń bẹ nínú rẹ bá jẹ́ òkùnkùn, mélòó ni òkùnkùn náà yóò ti pọ̀ tó! Kò sí ẹni tí ó lè sin ọ̀gá méjì: nítorí yóò kórìíra ọ̀kan, yóò sì fẹ́ràn èkejì; tàbí kí ó faramọ́ ọ̀kan, kí ó sì kẹ́gàn èkejì. Ẹ kò lè sin Ọlọ́run àti mãmónì. Matteu 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.

Ìfẹ́ sí òtítọ́ nìkan ni ó wà, tàbí ìkórìíra òtítọ́. Kò sí àárín gbùngbùn kankan. Ìtànjẹ́ agbára tí ń bọ̀ sórí àwọn wúńdíá aṣiwèrè ti Matteu ogún-ún àti márùn-ún dá lórí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àwọn iyebíye Miller tí ń ṣojú ìdánwò ìkẹyìn. Ìdánwò ìkẹyìn Israẹli àtijọ́ ni ìdánwò kẹwàá wọn, àwọn iyebíye Miller sì ń tàn ní ìmọ́lẹ̀ tó pọ̀ sí i ní ìlọ́po mẹ́wàá ní àwọn ọjọ́ ìkẹyìn. Àmì ìkọ̀sílẹ̀ àwọn iyebíye Miller ni “ojoojúmọ́,” èyí tí àwọn ọ̀mùtí Efraimu yí padà lórí-orí ní ìran kẹta ti Adventism. “Ojoojúmọ́” jẹ́ ààmì Sátánì ti ẹ̀sìn abọ̀rìṣà. Àwọn ọ̀mùtí náà mú iyebíye àròpò kan wọlé, èyí tí wọ́n mú wá láti ọ̀dọ̀ Pùrótẹ́sítáǹtì apẹ̀yìndà, tí ń fi hàn pé “ojoojúmọ́” jẹ́ ààmì Kristi.

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.

Ìmọ̀ Miller nípa àwọn iyebíye rẹ̀ ní ààlà nítorí ìtàn náà nínú èyí tí a gbé e dìde. Ní ìdánilójú pé Wíwá Kejì ni ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ó tẹ̀lé e, ọgbẹ́ ikú ti ìjọ papacy ní 1798, kò lè ṣojú ohun míràn bí kò ṣe ìjọba ayé kẹrin àti ìkẹyìn nínú Dáníẹ́lì méjì. Miller tún ní ààlà nínú òye rẹ̀ nípa “ìgbà gbogbo,” nítorí ẹ̀rí rẹ̀ ni pé nípasẹ̀ ìfihàn ni a darí rẹ̀ sí ọ̀nà ìkẹ́kọ̀ọ́ kan pàtó, nínú èyí tí ó sọ pé ó lo Bíbélì rẹ̀, Concordance Cruden, ó sì ka àwọn ìwé ìròyìn kan. Ìpinnu rẹ̀ láti kẹ́kọ̀ọ́ ní ọ̀nà yẹn wá sí inú ọkàn rẹ̀ lásán.

> “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.

> “Ní àkókò ọdún méjìlá tí mo fi jẹ́ onígbàgbọ́ pé Ọlọ́run wà ṣùgbọ́n tí n kò gba ìfihàn rẹ̀, mo ka gbogbo ìtàn tí mo lè rí; ṣùgbọ́n nígbà yẹn mo fẹ́ràn Bíbélì. Ó kọ́ni nípa Jesu! Ṣùgbọ́n síbẹ̀, ọ̀pọ̀ apá kan ti Bíbélì ṣì ṣókùnkùn fún mi. Ní ọdún 1818 tàbí 19, nígbà tí mo ń bá ọ̀rẹ́ kan sọ̀rọ̀, ẹni tí mo lọ bẹ̀ wò, tí ó sì ti mọ̀ mí tí ó sì [gbọ́] mi nígbà tí mo jẹ́ onígbàgbọ́ irú bẹ́ẹ̀, ó béèrè lọ́nà tí ó ní ìtumọ̀ jinlẹ̀ díẹ̀ pé, ‘Kí ni ìròyìn rẹ nípa ẹsẹ̀ yìí, àti èyí?’ ní tọ́ka sí àwọn ẹsẹ̀ àtijọ́ tí mo máa ń tako nígbà tí mo jẹ́ onígbàgbọ́ irú bẹ́ẹ̀. Mo lóye ohun tí ó ń ṣe, mo sì dáhùn pé—Bí o bá fún mi ní àkókò, èmi yóò sọ fún ọ ohun tí wọ́n túmọ̀ sí. ‘Àkókò mélòó ni o fẹ́?’ Mi ò mọ̀, ṣùgbọ́n èmi yóò sọ fún ọ, ni mo dáhùn, nítorí pé n kò lè gbà pé Ọlọ́run ti fi ìfihàn kan hàn tí a kò lè lóye. Nígbà náà ni mo pinnu láti kẹ́kọ̀ọ́ Bíbélì mi, ní ìgbàgbọ́ pé mo lè rí i pé ohun tí Ẹ̀mí Mímọ́ túmọ̀ sí ni. Ṣùgbọ́n bí mo ṣe ṣẹ̀ṣẹ̀ dá ìpinnu yìí, èrò náà wá sí ọkàn mi pé—‘Ká sọ pé o bá rí ẹsẹ̀ kan tí o kò lè lóye, kí ni ìwọ yóò ṣe?’ Nígbà náà ni ọ̀nà yìí ti kẹ́kọ̀ọ́ Bíbélì wá sí ọkàn mi pé:—Èmi yóò mú àwọn ọ̀rọ̀ inú irú àwọn ẹsẹ̀ bẹ́ẹ̀, màá sì tọ́pa wọn káàkiri Bíbélì, kí n lè rí ìtumọ̀ wọn báyìí. Mo ní Concordance Cruden, èyí tí mo rò pé ó dára jùlọ ní ayé; nítorí náà mo mú un pẹ̀lú Bíbélì mi, mo sì jókòó sí tábìlì iṣẹ́ mi, n kò sì ka ohun mìíràn rárá, bí kò ṣe àwọn ìwé ìròyìn díẹ̀, nítorí mo ti pinnu láti mọ ohun tí Bíbélì mi túmọ̀ sí. 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.

Kì í ṣe pé nípa ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan ni a ṣe mọ àwọn iyebíye Miller, ṣùgbọ́n pẹ̀lú nípa ìfihàn tààrà láti ọ̀dọ̀ Ọlọ́run.

> “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.

> “Ọlọ́run rán áńgẹ́lì Rẹ̀ láti ṣiṣẹ́ lórí ọkàn agbẹ̀ kan tí kò tíì gba Bíbélì gbọ́, kí ó lè darí i sí ṣíṣàwárí àwọn àsọtẹ́lẹ̀. Àwọn áńgẹ́lì Ọlọ́run máa ń bẹ ẹnìkan àyànfẹ́ yẹn wò léraléra, láti darí ọkàn-àyà rẹ̀, kí wọ́n sì ṣí àwọn àsọtẹ́lẹ̀ tí ó ti wà ní òkùnkùn fún àwọn ènìyàn Ọlọ́run sí ìmọ̀ rẹ̀. A fi ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà fún un, a sì ń mú un tẹ̀síwájú láti wá ìjápọ̀ lẹ́yìn ìjápọ̀, títí ó fi wo Ọ̀rọ̀ Ọlọ́run pẹ̀lú ìyàlẹ́nu àti ìfẹ́ràn. Ó rí ibẹ̀ ẹ̀wọ̀n òtítọ́ pípé kan. Ọ̀rọ̀ náà tí ó ti kà sí èyí tí kò ní ìmísí Ọlọ́run ṣáájú, ní báyìí ṣí síwájú ojú rẹ̀ nínú ẹwà àti ògo rẹ̀. Ó rí i pé apá kan ti Ìwé Mímọ́ ń ṣàlàyé òmíràn, àti pé nígbà tí àbala kan bá ṣókùnkùn fún ìmọ̀ rẹ̀, ó rí nínú apá mìíràn ti Ọ̀rọ̀ náà ohun tí ń ṣàlàyé e. Ó fi ayọ̀, pẹ̀lú ọ̀wọ̀ jíjinlẹ̀ jùlọ àti ìbẹ̀rù mímọ́, ka Ọ̀rọ̀ mímọ́ Ọlọ́run sí.” 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.

Nígbà tí Sister White sọ pé, “Ọlọ́run rán angẹli Rẹ̀” sí Miller, ó ń fi hàn pé Gabriẹli ni angẹli tí a rán sí Miller, nítorí pé “angẹli Rẹ̀” jẹ́ ọ̀rọ̀ àpèjúwe tí a fi ń tọ́ka sí Gabriẹli.

> “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.

> “Àwọn ọ̀rọ̀ angẹli náà pé, ‘Èmi ni Gabriẹli, ẹni tí ó dúró níwájú Ọlọ́run,’ fihàn pé ó di ipò ọlá gíga mú nínú àwọn àgbàlá ọ̀run. Nígbà tí ó wá pẹ̀lú ìránṣẹ́ sí Daniẹli, ó ní, ‘Kò sí ẹni tí ó dúró tì mí nínú nǹkan wọ̀nyí, bí kò ṣe Míkáẹli [Kristi] Ọmọ-aládé yín.’ Daniẹli 10:21. Nípa Gabriẹli ni Olùgbàlà sọ nínú Ìfihàn, pé, ‘Ó sì rán án, ó sì fi hàn nípa angẹli Rẹ̀ fún ìránṣẹ́ Rẹ̀ Johanu.’ Ìfihàn 1:1.” Ìfẹ́ Ọ̀pọ̀ Àkókò, 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.”

Gabrieli àti àwọn áńgẹ́lì yòókù darí “ọkàn àti” Miller, wọ́n sì ṣí i “sí òye rẹ̀ nípa àwọn àsọtẹ́lẹ̀ tí wọ́n ti jẹ́ òkùnkùn nígbà gbogbo fún àwọn ènìyàn Ọlọ́run.” Kì í ṣe nípasẹ̀ ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan ni a fi gbé ìhìnrere rẹ̀ kalẹ̀, ṣùgbọ́n pẹ̀lú nípasẹ̀ ìfihàn Àtọ̀runwá. Ọ̀nà pàápàá tí ó lò láti kẹ́kọ̀ọ́ Bíbélì wá sínú ọkàn rẹ̀. Nígbà tí Ọlọ́run bá mú òtítọ́ wá sínú ọkàn wa, ìfihàn Àtọ̀runwá ni èyí jẹ́, ní ìyàtọ̀ sí dídé bá òtítọ́ nípasẹ̀ ìlànà pípín Bíbélì ní ọ̀nà tí ó tọ́. Miller ṣe àwọn méjèèjì, ṣùgbọ́n ìfihàn Àtọ̀runwá jẹ́ apá kan nínú bí Miller ṣe wá sí òye kókó-ọrọ̀ “ìrúbọ ojoojúmọ́.”

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 kì bá ti mọ ìyípadà láàrín akọ àti abo nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹsàn-án títí dé kejìlá, nítorí gbogbo ohun tí ó ní ni Bíbélì àti concordance kan tí kò ní ìròyìn kankan nípa àwọn èdè Bíbélì. Kò ní bá ti rí ìyàtọ̀ láàrín “sur” àti “rum” tí a túmọ̀ méjèèjì sí “mú kúrò.” Kò sì ní bá ti rí ìyàtọ̀ láàrín “miqdash” àti “qodesh” tí a túmọ̀ méjèèjì sí “ibi mímọ́.”

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.

Kò ní bá ti rí òtítọ́ ọ̀rọ̀ náà ‘tamid’ tí a rí lẹ́ẹ̀ẹ́dógún [ọgọ́rùn-ún kan àti mẹ́rin] nínú Bíbélì. Òtítọ́ tí kò lè rí (èyí tí ó tún jẹ́ òtítọ́ tí ó rí), ni pé nínú gbogbo ìgbà ọgọ́rùn-ún kan àti mẹ́rin tí a fi lo ọ̀rọ̀ Hébérù náà ‘tamid’ nínú Bíbélì, inú ìwé Dáníẹ́lì nìkan ni a ti lo ọ̀rọ̀ Hébérù náà ‘tamid’ gẹ́gẹ́ bí orúkọ. ‘Tamid’ ni ọ̀rọ̀ Hébérù tí ó túmọ̀ sí “àìdákẹ́gbẹ́”, a sì túmọ̀ ọ́ sí “ojoojúmọ́” nínú ìwé Dáníẹ́lì.

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.”

Nínú ìwé Dáníẹ́lì nìkan ni a ti lo ọ̀rọ̀ náà gẹ́gẹ́ bí orúkọ; ní àwọn ìgbà mọ́kàndínlọ́gọ́rùn-ún mìíràn sì ni a ti lo ó gẹ́gẹ́ bí àfíkun-ọrọ̀. Nítorí èyí, nígbà tí àwọn atúmọ̀ èdè Bíbélì King James dojú kọ Dáníẹ́lì tí ń lo ọ̀rọ̀ náà ní ìgbà márùn-ún gẹ́gẹ́ bí orúkọ, nígbà tí gbogbo àwọn akọ̀wé Bíbélì yòókù lo ọ̀rọ̀ náà ní ìgbà mọ́kàndínlọ́gọ́rùn-ún gẹ́gẹ́ bí àfíkun-ọrọ̀, agbára ẹ̀rí fi ipa mú wọn láti “ṣe àtúnṣe” lílò ọ̀rọ̀ náà gẹ́gẹ́ bí orúkọ láti ọwọ́ Dáníẹ́lì. Láti lè “ṣe àtúnṣe” Dáníẹ́lì, wọ́n fi ọ̀rọ̀ náà “ẹbọ” kún un, bẹ́ẹ̀ ni wọ́n yí orúkọ padà sí àfíkun-ọrọ̀. Lẹ́yìn náà, kí a lè ṣe àtúnṣe fún àwọn atúmọ̀ èdè náà, a fún Ellen White ní ìmísí láti kọ sílẹ̀ pé òun, “rí ní ìbáṣepọ̀ pẹ̀lú ‘Daily,’ pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà ‘sacrifice’ kún un, àti pé kò jẹ́ ti inú ẹsẹ̀ náà; àti pé Olúwa fi ìwòye tó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìhìn wákàtí ìdájọ́ náà.”

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.

Gẹ́gẹ́ bí ẹ̀rí tirẹ̀, Miller ń wá láti lóye “ojoojúmọ́,” èyí tí ó parí sí mímọ̀ nínú 2 Tẹsalonika. Ṣùgbọ́n pẹ̀lú, gẹ́gẹ́ bí ẹ̀rí tirẹ̀, nígbà tí ó bá ń wá láti lóye ọ̀rọ̀ kan, ó máa ń yẹ gbogbo ibi tí a ti lò ọ̀rọ̀ náà wò, àti pé a ti lò ọ̀rọ̀ náà ní ìgbà mọ́kàndínlọ́gọ́rùn-ún míràn nínú Bíbélì. Síbẹ̀, ẹ̀rí rẹ̀ nípa “ojoojúmọ́” ni pé kò rí i ní ibòmíràn bí kò ṣe nínú ìwé Dáníẹ́lì, nígbà tí ó sọ pé, “Mo ka síwájú, èmi kò sì lè rí àpẹẹrẹ mìíràn nínú èyí tí a ti rí i [ojoojúmọ́], bí kò ṣe nínú Dáníẹ́lì.” Kì í ṣe nípasẹ̀ ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan ni a fi darí Miller sí àwọn iyebíye náà, ṣùgbọ́n pẹ̀lú nípasẹ̀ ìfihàn Ọlọ́run tí a fi fún un nípasẹ̀ iṣẹ́ ìránṣẹ́ àwọn áńgẹ́lì.

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.

Eyi ni ìdí tí òye rẹ̀ nípa “ìgbà gbogbo” fi jẹ́ òtítọ́, ṣùgbọ́n tí ó ní ààlà. Kò lè mọ̀ pé nínú ìgbà márùn-ún tí a ti tọ́ka sí “ìgbà gbogbo” nínú ìwé Dáníẹ́lì, ọ̀kan nínú ìgbà mẹ́ta tí “ìgbà gbogbo” ti “gbà kúrò,” ń ṣojú ìtumọ̀ mìíràn ju àwọn ìgbà méjèèjì yòókù lọ. Ní ìgbà kan a lo “ìgbà gbogbo” pẹ̀lú ọ̀rọ̀ Hébérù náà ‘rum’ àti ní àwọn ìgbà méjì yòókù a lo ó pẹ̀lú ọ̀rọ̀ Hébérù náà ‘sur.’ A túmọ̀ àwọn ọ̀rọ̀ méjèèjì sí mú kúrò, ṣùgbọ́n ‘rum’ nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kọkànlá túmọ̀ sí gbé sókè àti gbéga, àti nínú orí kọkànlá, ẹsẹ̀ kọkànlélọ́gbọ̀n, àti orí kejìlá, ẹsẹ̀ kọkànlá, ọ̀rọ̀ náà ‘sur’ túmọ̀ sí yọ kúrò.

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.”

Àwọn amòye ẹ̀sìn tí ń jẹ, tí wọ́n sì ń mu oúnjẹ Babeli, ń jiyàn pé bóyá o bá yọ ohun kan kúrò tàbí nígbà tí o bá gbé ohun kan sókè, àwọn méjèèjì ń ṣàpẹẹrẹ irú ìmúkúrò kan náà, nítorí náà a gbọ́dọ̀ lóye àwọn ọ̀rọ̀ méjèèjì pé wọ́n ní ìtumọ̀ kan náà. Wọ́n ń jiyàn pé ní àwọn ìgbà mẹ́ta tí “ẹbọ ojoojúmọ́” fi jẹ́ “gbígbà kúrò,” ó máa ń túmọ̀ sí mímú kúrò nígbà gbogbo, àti nípa ṣíṣe bẹ́ẹ̀, wọ́n fi hàn pé Dáníẹ́lì kò ṣọ́ra nínú yíyan ọ̀rọ̀ rẹ̀. Wọ́n kì í sọ bẹ́ẹ̀ ní gbangba, ṣùgbọ́n nípa àbájáde ìmọ̀ràn wọn wọ́n ń kọ́ni pé Dáníẹ́lì ìbá yẹ kí ó ti lo ọ̀rọ̀ náà ‘sur’ ní gbogbo àwọn ìfarahàn mẹ́ta náà, nítorí gẹ́gẹ́ bí àwọn amòye ẹ̀sìn náà ṣe sọ, ó ní irú ohun kan náà lọ́kàn ní gbogbo ìgbà tí “ẹbọ ojoojúmọ́” jẹ́ “gbígbà kúrò.”

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.

Wọ́n ṣe ohun kan náà pẹ̀lú àwọn ọ̀rọ̀ náà ‘miqdash’ àti ‘qodesh’ tí a túmọ̀ méjèèjì sí “ibi mímọ́,” nínú ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹrìnlá ní orí kẹjọ. Nínú gbogbo ìtọ́kasí “ibi mímọ́” nínú àwọn ẹsẹ̀ mẹ́rin wọ̀nyí, wọ́n tẹnumọ́ pé gbogbo wọn ń ṣojú ibi mímọ́ Ọlọ́run. Nípasẹ̀ àbájáde ìmúlòye yẹn lẹ́ẹ̀kansi, Danieli ì bá ti kan lo ‘qodesh’ nínú gbogbo ìtọ́kasí mẹ́ta náà, kí ó má sì lo ‘miqdash’ nínú ẹsẹ̀ kọkànlá. Miller kì bá tí mọ ìyàtọ̀ tó wà láàárín àwọn ọ̀rọ̀ wọ̀nyí, ṣùgbọ́n àwọn onímọ̀ ẹ̀sìn òde-òní mọ̀ ọ́, àti pé nígbà tí wọ́n bá mọ̀ ọ́, wọ́n tẹnumọ́ pé kò yẹ kí a jẹ́wọ́ ìyàtọ̀ kankan. Síbẹ̀síbẹ̀, Miller, ẹni tí kò mọ ìyàtọ̀ tó wà láàárín àwọn ọ̀rọ̀ náà, dé sí òye kan tí ó lòdì pátápátá sí ti àwọn onímọ̀ ẹ̀sìn òde-òní.

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.

Òtítọ́ ibẹ̀ ni pé Dáníẹ́lì jẹ́ akọ̀wé aláṣọ́ra, ẹni tí ó mọ èdè Hébérù, tí a sì dá a lẹ́jọ́ pé ó gbọ́n ní ìlọ́po mẹ́wàá ju gbogbo àwọn ọlọ́gbọ́n ọkùnrin mìíràn ní Bábílónì lọ. Bí ẹnikẹ́ni bá mọ ìlò tó yẹ fún èdè Hébérù, àti bí a ṣe yẹ kí a fi í hàn ní òtítọ́ nínú ìtàn pàtó yẹn, Dáníẹ́lì ni. Bí Dáníẹ́lì bá lo àwọn ọ̀rọ̀ ọ̀tọ̀ọ̀tọ̀, nítorí pé a pète kí wọ́n gbe àwọn ìtumọ̀ ọ̀tọ̀ọ̀tọ̀ jáde ni, èyí tí ó fi mọ̀ọ́mọ̀ wá láti ṣàfihàn. Nígbà tí a bá jẹ́wọ́ ìlò ọ̀tọ̀ Dáníẹ́lì ti àwọn ọ̀rọ̀ tí a túmọ̀ sí “ibi mímọ́” tàbí sí “mú kúrò,” wọ́n ń fi òye Miller nípa “ìgbà gbogbo” múlẹ̀, èyí tí Miller mọ̀ nínú ẹsẹ̀-ìwé náà gan-an níbi tí Pọ́ọ̀lù ti ṣe ìdánimọ̀ pé àwọn tí ó kórìíra òtítọ́ ni a ti yàn sí ìtànjẹ́ líle láti gbà.

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.

Àwọn tí ó kórìíra òtítọ́ tí wọ́n sì gba ìrò tí ń mú ìtanrànṣẹ́ alágbára wá, ni a tún ṣàfihàn gẹ́gẹ́ bí àwọn ọ̀mùtí Efraimu, tí a ṣàfihàn wọn sí ipò méjì. Ẹgbẹ́ kan ni aṣáájú tí ó ní ẹ̀kọ́, ẹgbẹ́ kejì sì ni àwọn aláìní ẹ̀kọ́ tí kì yóò gbọ́ ohun kan bí kò ṣe ohun tí àwọn onímọ̀-ẹ̀kọ́ náà bá kọ́ wọn. Àwọn ni wọ́n fi ara pamọ́ sábẹ́ ìrò, tí wọ́n sì dá májẹ̀mú pẹ̀lú ikú. Wọ́n ni àwọn wúńdíá aṣiwèrè ti Matteu ogún-ún márùn-ún, àti àwọn tí a gbé ọkàn wọn sókè nínú Habakuku méjì. Àwọn ni wọ́n kọ àwọn òtítọ́ ìpilẹ̀ṣẹ̀ àlá Miller, tí ń tàn yọ ní ìmọ́lẹ̀ ní ìgbà mẹ́wàá sí i ní òpin (tí ó dúró fún ìdánwò kẹ́wàá àti ìkẹyìn fún Ísírẹ́lì òde-òní), gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìdánwò kẹ́wàá àti ìkẹyìn fún Ísírẹ́lì ìgbàanì.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> 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.

> Oluwa si wi fun Mose pe, Yio ti pẹ to ti awọn enia yi fi nmu mi binu? yio si ti pẹ to ti wọn kò fi gbagbọ mi, nitori gbogbo awọn ami ti mo ti fihàn lãrin wọn? Emi o fi àjàkálẹ-àrun kọlù wọn, emi o si sọ wọn di aláìní ogún; emi o si fi ọ ṣe orilẹ-ède ti o tobi ju wọn lọ, ti o si lágbára ju wọn lọ. Mose si wi fun Oluwa pe, Nigbana ni awọn ara Egipti yio gbọ ọ, (nitori nipa agbára rẹ ni iwọ ti mú awọn enia yi goke lati ãrin wọn wá;) wọn o si sọ ọ fun awọn olùgbé ilẹ yi: nitori wọn ti gbọ pe iwọ, Oluwa, wà lãrin awọn enia yi, pe iwọ, Oluwa, ni a nfi oju kọ oju ri, pe awọsanma rẹ duro lórí wọn, ati pe iwọ nlọ niwaju wọn, ni ọsan ninu origun awọsanma, ati ninu origun iná li oru. Njẹ bi iwọ ba pa gbogbo awọn enia yi run gẹgẹ bi enia kan, nigbana ni awọn orilẹ-ède ti o ti gbọ okikí rẹ yio sọ pe, Nitori ti Oluwa kò le mú awọn enia yi wọ ilẹ ti o ti bura fún wọn, nitorina li o ṣe pa wọn ninu aginjù.

> 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.

> Nísinsin yìí, mo bẹ̀ ọ́, kí agbára Olúwa mi lè tóbi, gẹ́gẹ́ bí ìwọ ti sọ, pé, Olúwa lọ́ra nínú ìbínú, ó sì pọ̀ nínú àánú, ó ń dárí àìṣedéédé àti ìrékọjá jì, ṣùgbọ́n kì yóò dá ẹni ẹlẹ́bi sílẹ̀ rárá; ó ń jẹ ìwà búburú àwọn baba wò lórí àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin. Jọ̀wọ́, mo bẹ̀ ọ́, dárí àìṣedéédé àwọn ènìyàn yìí jì gẹ́gẹ́ bí titobi àánú rẹ, àti gẹ́gẹ́ bí o ti dárí àwọn ènìyàn yìí jì láti Íjíbítì wá títí di ìsinsin yìí. Olúwa sì wí pé, Mo ti dárí wọn jì gẹ́gẹ́ bí ọ̀rọ̀ rẹ: Ṣùgbọ́n bí mo ti wà láàyè nítõtọ́, gbogbo ayé yóò kún fún ògo Olúwa. Nítorí pé gbogbo àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti rí ògo mi, àti àwọn iṣẹ́ ìyanu mi tí mo ṣe ní Íjíbítì àti ní aginjù, tí wọ́n sì ti dán mi wò nísinsin yìí lẹ́ẹ̀mẹ́wàá, tí wọn kò sì gbọ́ ohùn mi; nítõtọ́ wọn kì yóò rí ilẹ̀ náà tí mo ti búra fún àwọn baba wọn, bẹ́ẹ̀ ni kò sí ẹnìkan nínú àwọn tí ó mú mi bínú tí yóò rí i: Ṣùgbọ́n ìránṣẹ́ mi Kálẹ́bù, nítorí pé ó ní ẹ̀mí mìíràn pẹ̀lú rẹ̀, tí ó sì ti tọ̀ mí lẹ́yìn ní kíkún, èmi yóò mú un wọ ilẹ̀ náà tí ó ti lọ; irú-ọmọ rẹ̀ yóò sì jogún un. Nọ́ńbà 14:11–24.

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