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# The Book of Daniel - Number Forty-Eight

Ìwé Dáníẹ́lì - Nọ́mbà Méjìlélógójì

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

Ṣíṣí Àsọtẹ́lẹ̀ Payá: Ìtúmọ̀ Pàtàkì Ìran Hábákúkù, Tábìlì Méjì, àti Àṣírí ti “Ọjọ́gbọ́n-Ọjọ́” nínú Ìtumọ̀ Bíbélì

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Jeff Pippenger

Published

January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ìtòsíwájú ìmọ̀ tí a ṣàfihàn nínú ìran Odò Ulai ni ohun tí a kọ sí orí àwọn tábìlì méjì Habakkuk 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.

> “Pẹ̀lú àwọn àsọtẹ́lẹ̀ tí wọ́n ti kà sí ohun tí ó ń tọ́ka sí àkókò ìgbàbọ̀ wíwá kejì, ni a tún hun ìtọ́ni kan tí a pèsè ní pàtàkì fún ipò àìdánilójú àti ìfojúsọ́nà wọn, tí ó sì ń fún wọn ní ìyànjú láti fi sùúrù dúró nínú ìgbàgbọ́ pé ohun tí ó ṣókùnkùn fún òye wọn nísinsin yìí ni a óò mú hàn gbangba ní àkókò tí ó yẹ.”

> “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.’

> “Lára àwọn àsọtẹ́lẹ̀ wọ̀nyí ni èyí ti Habakkuk 2:1–4: ‘Èmi yóò dúró lórí ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa wò láti rí ohun tí Òun 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 mú un ṣe kedere lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ ṣe pé ó falẹ̀, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò falẹ̀. Wò ó, ọkàn ẹni tí a gbé sókè kò dúró títọ́ 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.

> “Láti ìgbà tó ti pẹ́ bí ọdún 1842 ni ìtọ́sọ́nà tí a fi fúnni nínú àsọtẹ́lẹ̀ yìí láti ‘kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sá’ ti mú kí Charles Fitch pèsè àtẹ ìsọtẹ́lẹ̀ kan láti ṣàfihàn àwọn ìran Dáníẹ́lì àti Ìfihàn. Àtẹ yìí tí wọ́n tẹ̀ jáde ni a ka sí ìmúṣẹ àṣẹ tí a fi fún Habakuku. Síbẹ̀síbẹ̀, ní àsìkò náà kò sí ẹni tí ó ṣe àkíyèsí pé ìdadúró kan tí ó hàn gbangba nínú ìmúṣẹ ìran náà—àkókò ìdádúró—ni a tún fi hàn nínú àsọtẹ́lẹ̀ kan náà. Lẹ́yìn ìdààmú náà, Ìwé Mímọ́ yìí farahàn gẹ́gẹ́ bí ohun tí ó ṣe pàtàkì gidigidi pé: ‘Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó fà á yà, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò fà á yà…. 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 ẹlẹ́rìí méjì ní ọ̀nà àsọtẹ́lẹ̀. Gẹ́gẹ́ bí Ìwé Mímọ́ ti kọ́ni, a gbọ́dọ̀ mú ẹlẹ́rìí méjì jọ láti fi ìdí òtítọ́ múlẹ̀.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Ṣùgbọ́n bí kò bá fetí sí ọ, mú ẹnìkan kan tàbí méjì sí i lọ pẹ̀lú rẹ, kí a lè fi ẹnu ẹlẹ́rìí méjì tàbí mẹ́ta fi mú gbogbo ọ̀ràn dúró. Matteu 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Nígbà tí a bá fi àwọn tábìlì méjì Habakkuk (àwọn àwòrán àkànṣe aṣáájú-ọ̀nà ti 1843 àti 1850) lé ara wọn lórí, wọ́n jẹ́rìí sí àwọn òtítọ́ tí wọ́n jẹ́ àwọn iyebíye inú àlá Miller. Àṣìṣe ọdún 1843, tí a ṣàfihàn lórí tábìlì kìíní, nígbà tí a bá fi í lé tábìlì kejì lórí, ń fi àkókò ìdádúró ìran náà múlẹ̀. Miller (olùṣọ́ àmì náà nínú ìtàn náà) béèrè ohun tí òun yóò sọ ní àkókò àríyànjiyàn inú 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. Hábákúkù 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, àti nínú àlá rẹ̀ ó gbé àpótí tí ó ní ìran náà sínú rẹ̀ lé orí tábìlì kan ní àárín yàrá 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.

> Oluwa sì dá mi lóhùn, ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sáré. Habakkuk 2:2.

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

Nígbà náà ni àwọn tábìlì náà fi dá àkókò ìdádúró àti ìrẹ̀wẹ̀sì àkọ́kọ́ náà mọ̀.

> 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 òpin yóò sọ̀rọ̀, kò sì ní parọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí dájúdájú yóò dé, kì yóò pẹ́. Habakkuk 2:3.

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

Lẹ́yìn náà, a ṣàfihàn ìlànà ìdánwò alátẹ̀gùn mẹ́ta tí ìbísí ìmọ̀ (àwọn iyebíye Miller) mú jáde.

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

> Kíyèsí i, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀; ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Habakkuk 2:4.

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

Àwọn ẹ̀ka méjì ti àwọn olùjọsìn ni a ó fi hàn nípasẹ̀ ìlànà ìdánwò ti Daniẹli 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 àwọn ọ̀rọ̀ náà mọ́, a sì dì wọ́n ní èdìdì títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó wẹ̀ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ẹni 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 inú Dáníẹ́lì ni àwọn wúńdíá ọlọ́gbọ́n inú Mátíù ogún-ún karùn-ún, àwọn tí a dá láre nípa ìgbàgbọ́; àwọn ẹni búburú sì ni àwọn wúńdíá òmùgọ̀, àwọn tí a gbé sókè nínú ìgbéraga. Ní òpin àlá Mílà, àwọn iyebíye náà dúró fún òróró inú òwe àwọn wúńdíá mẹ́wàá, èyí tí í ṣe ìròyìn 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 ní àìbọ̀wọ̀ nígbà tí a kò bá gba àwọn ìfihàn tí ó rán sí wa. Ní báyìí ni a ṣe ń kọ òróró wúrà náà tí yóò tú sínú ọkàn wa, kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè 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 ṣe tán láti pàdé Oluwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, a sì ti ba ìgbésí ayé wọn jẹ́.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Imọ́lẹ̀ àwọn ohun-ọ̀ṣọ́ iyebíye Miller ní àwọn ọjọ́ ìkẹyìn yóò tàn ní ìmólẹ̀ mẹ́wàá ju tẹ́lẹ̀ lọ, àti pé mejeeji nọ́mbà mẹ́wàá àti ìmọ́lẹ̀ jẹ́ ààmì ìdánwò. Ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣàfihàn wọn ní òpin àlá Miller, ìmọ́lẹ̀ òtítọ́ tí a ṣojú rẹ̀ lórí àwọn tábìlì Habakkuk ń mú ìráńṣẹ́ ìdánwò jáde, èyí tí a ṣojú rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá gẹ́gẹ́ bí ìráńṣẹ́ Igbe Àárín Òru. Ilana ìdánwò náà jẹ́ àtúnṣe ilana ìdánwò ìtàn àwọn Millerite, nítorí pé òwe àwọn wúńdíá mẹ́wàá ni a tún ṣe dé ìwọ̀n lẹ́tà gangan 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.

> “Ọ̀pọ̀lọpọ̀ ìgbà ni a máa ń tọ́ka mi sí àkàwé àwọn wúńdíá mẹ́wàá, nínú wọn tí márùn-ún jẹ́ ọlọ́gbọ́n, tí márùn-ún sì jẹ́ aṣiwèrè. Àkàwé yìí ti ṣẹ, yóò sì ṣẹ ní pátápátá gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀ ti wà, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìràntí angẹli kẹta, ó ti ṣẹ, yóò sì máa bá a lọ láti jẹ́ òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Mẹ́wàá jẹ́ ààmì ìdánwò, àti ní òpin ọjọ́ mẹ́wàá Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà dára jù lọ ní ojú, wọ́n sì sanra jù àwọn tí wọ́n ń jẹ oúnjẹ Bábílónì lọ. Àwọn agbéraga tí a ṣàpèjúwe nínú Hábákúkù, tí wọ́n fi ìgbéraga ara wọn gbé, kì í ṣe nípa ìgbàgbọ́, ni wọ́n mú ìwà Bábílónì dàgbà. Nínú ìtàn àwọn Millerite wọ́n di àwọn ọmọbìnrin Bábílónì, àti nínú Hábákúkù, àwọn àbùdá àsọtẹ́lẹ̀ ti ìjọpápà ni a lò láti fi dá ìwà àwọn tí wọ́n yàn pé wọn kì yóò fi ìgbàgbọ́ gbé 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 rẹ̀ tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Béẹ̀ ni pẹ̀lú, nítorí pé ó ṣẹ̀ nípa wáìnì, ẹni ìgbéraga ni, kò sì dúró ní ilé, ẹni tí ń fẹ́ ẹnu-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 ṣàkójọ gbogbo àwọn ènìyàn jọ fún ara rẹ̀: Ṣé gbogbo àwọn wọ̀nyí kì yóò ha pa òwe kan sí i lórí, àti òwe ẹ̀gàn sí i, kí wọ́n sì wí pé, Ègbé ni fún ẹni tí ń mú kí ohun tí kì í ṣe tirẹ̀ pò sí i! yóò pé tó? àti fún ẹni tí ń ru ara rẹ̀ lórí amọ̀ tí ó wúwo! Ṣé àwọn tí yóò bu ọ́ kì yóò dìde lójijì, àti àwọn tí yóò dààmú ọ kì yóò jí, ìwọ yóò sì di ohun ìkógun fún wọn bí? Nítorí tí ìwọ ti kó ìkógun púpọ̀ lára ọ̀pọ̀ orílẹ̀-èdè, gbogbo ìyókù àwọn ènìyàn yóò kó ìkógun lára rẹ; 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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Ìlànà ìdánwò tí a mú wá sórí àwọn wúńdíá Matteu ogún-ún àti márùn-ún ń mú kí ẹ̀ka àwọn olùjọsìn kan hàn, àwọn tí wọ́n ti gbé ìwà ọba àríwá kalẹ̀ nínú ara wọn (ìjọpápà), ẹni tí ó sì tún jẹ́ agbára náà tí “ó pa ọ̀pọ̀ orílẹ̀-èdè jẹ.” Agbára ìjọpápà ni a yóò ta lójijì jẹ, gẹ́gẹ́ bí àwọn ajá ti jẹ Jésíbẹ́lì.

> 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, Wò ó, àwọn ènìyàn kan ń bọ láti ilẹ̀ àríwá, a ó sì gbé orílẹ̀-èdè ńlá kan dìde láti ẹ̀gbẹ́ ilẹ̀ ayé. Wọn yóò di ọrun àti ọ̀kọ̀ mú; aláìláàánú ni wọ́n, wọn kò sì ní ṣàánú; ohùn wọn ń hó bí òkun; wọ́n sì ń gun ẹṣin, wọ́n ṣètò ara wọn ní ìtòlẹ́sẹẹsẹ gẹ́gẹ́ bí ọkùnrin ogun sí ọ, ìwọ ọmọbìnrin Sioni. A ti gbọ́ ìròyìn rẹ̀: ọwọ́ wa di àìlera; ìrora ti mú wa, àti yíyọnu, gẹ́gẹ́ bí ti obìnrin tí ń bímọ. Ẹ má ṣe jáde lọ sí pápá, bẹ́ẹ̀ ni ẹ má ṣe rìn ní ojú ọ̀nà; nítorí idà ọ̀tá àti ẹ̀rù wà ní gbogbo ẹ̀gbẹ́. Ìwọ ọmọbìnrin àwọn ènìyàn mi, di aṣọ ọ̀fọ̀ mọ́ ara rẹ, kí o sì yí ara rẹ ka nínú eérú: ṣe ọ̀fọ̀ bí ẹni pé fún ọmọkùnrin kan ṣoṣo, ẹkún kíkòrò jùlọ: nítorí apanirun yóò dé sórí 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 ẹgbẹ́ méjì tí Habakuku sọ̀rọ̀ nípa wọn ni àwọn tí a dá lẹ́bi sí òdodo nípasẹ̀ 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 àwọn wúńdíá, yálà wọ́n ń mú ìwà Kristi dàgbà, tí wọ́n sì báyìí gba èdìdì Ọlọ́run, tàbí wọ́n ń mú ìwà ìpapá dàgbà, tí wọ́n sì gba ààmì 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 òtítọ́ máa tàn láàrín òkùnkùn ìwà ìbàjẹ́. A ti rán ìhìn iṣẹ́ angẹli kẹta jáde sí ayé, ní kílọ̀ fún ènìyàn pé kí wọ́n má gba ààmì ẹranko náà tàbí ti ère rẹ̀ sí iwájú orí wọn tàbí sí ọwọ́ wọn. Láti gba ààmì yìí túmọ̀ sí láti dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà ti ṣe, àti láti gbéjà àwọn èrò kan náà, ní ìtakò tààrà sí ọ̀rọ̀ Ọlọ́run. Nípa gbogbo àwọn tí wọ́n gba ààmì yìí, Ọlọ́run wí pé, ‘Ẹni kan náà yóò mu nínú wáìnì ìbínú Ọlọ́run, tí a rọ jáde láìlópò sínú ife ìrunú rẹ̀; a ó sì fi iná àti imí-ọ̀fà jẹ ẹ́ níwájú àwọn angẹli mímọ́, àti níwájú Ọdọ-Àgùntàn náà.’” 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 ní ìkẹyìn mu wáìnì ìbínú Ọlọ́run. Nínú Ìsáyà, àwọn ọ̀mùtí Efraimu fi ìmímu afọ́jú wọn hàn nípa yíyí ohun gbogbo padà sí ìdọ̀balẹ̀, a sì gbọdọ̀ 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 Second Thessalonians, chapter two.

Ìdánimọ̀ “ọjọ́ dé ọjọ́” gẹ́gẹ́ bí àpẹẹrẹ Kristi yí òtítọ́ “ọjọ́ dé ọjọ́” padà ní orí rẹ̀, nítorí “ọjọ́ dé ọjọ́” jẹ́ àpẹẹrẹ satani. Ìdánimọ̀ tí Miller fi “ọjọ́ dé ọjọ́” hàn gẹ́gẹ́ bí ìsìn àwọn keferi ni a ṣàfihàn ní tààrà lórí àwọn tábìlì Habakkuk. Ìṣàwárí tí Miller ṣe nípa ẹsẹ̀ náà nínú Thessalonians, èyí tí ó jẹ́ kó lè mọ̀ pé ìsìn àwọn keferi ni a “gbé kúrò,” kí a lè fi “ọkùnrin ẹ̀ṣẹ̀” náà hàn, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run, ni òtítọ́ pàtàkì tí ó wà nínú Thessalonians Kejì, 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 ka a lọ, n kò sì rí àpẹẹrẹ mìíràn kankan nínú èyí tí a ti rí i [ìrúbọ ojoojúmọ́ náà], bí kò ṣe nínú Daniẹli. Nígbà náà ni mo [pẹ̀lú ìrànlọ́wọ́ ìwé àtòjọ ọ̀rọ̀] mú àwọn ọ̀rọ̀ wọ̀nyí tí ó dúró ní ìbáṣepọ̀ pẹ̀lú rẹ̀, pé, ‘mú kúrò;’ yóò mú ìrúbọ ojoojúmọ́ kúrò; ‘láti àkókò tí a ó ti mú ìrúbọ ojoojúmọ́ kúrò,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo sì ń ka a lọ, mo sì rò pé mi ò ní rí ìmọ́lẹ̀ kankan lórí ẹsẹ̀ náà; níkẹyìn mo dé 2 Tẹsalóníkà 2:7, 8. ‘Nítorí ohun ìjìnlẹ̀ àìlófin ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ télẹ̀; ẹni tí ó ń dá a dúró nísinsin yìí nìkan ni yóò máa dènà á, títí a ó fi mú un kúrò lójú ọ̀nà, nígbà náà ni a ó sì fihàn ẹni burúkú náà,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé ẹsẹ̀ náà, ìwọ̀n bí òtítọ́ náà ṣe hàn gbangba tó, tí ó sì ní ògo tó, yé mi! Nibẹ̀ ni ó wà! Èyí ni ìrúbọ ojoojúmọ́ náà! Dáradára, nísinsin yìí, kí ni Pọ́ọ̀lù túmọ̀ sí nípa ‘ẹni tí ó ń dá a dúró nísinsin yìí,’ tàbí ẹni tí ń dènà á? Nípa ‘ọkùnrin ẹ̀ṣẹ̀,’ àti ‘ẹni burúkú,’ a túmọ̀ sí Ẹ̀sìn Pópù. Dáradára, kí ni ó jẹ́ èyí tí ó ń dí Ẹ̀sìn Pópù lọ́wọ́ láti fihàn? Kí nìdí? Ìsìn keferi ni; dáradára, nígbà náà, ‘ìrúbọ ojoojúmọ́ náà’ gbọ́dọ̀ túmọ̀ sí Ìsìn keferi.” —William Miller, Second Advent Manual, ojú-ìwé 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 “èyí tí í ṣe ojoojúmọ́” nínú Thessalonians, èyí tí Miller ṣàwárí, ni òtítọ́ pàtàkì jùlọ nínú ẹsẹ̀ náà. Nígbà tí Paulu ń dá àwọn tí kò nífẹ̀ẹ́ òtítọ́ mọ̀, tí yóò sì nítorí náà gba ìtanrànṣẹ́ alágbára, dájúdájú ó ń tọ́ka sí ìkórìíra òtítọ́ ní ìtumọ̀ gbogbogbòò; ṣùgbọ́n òtítọ́ tí a tọ́ka sí tààrà nínú ẹsẹ̀ náà ni òtítọ́ pé “èyí tí í ṣe ojoojúmọ́” dúró fún Romu abọ̀rìṣà.

> 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.

> Imọ́lẹ̀ ara ni ojú: nítorí náà bí ojú rẹ bá ṣe àìléké, 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 ó wà nínú rẹ bá jẹ́ òkùnkùn, mélòó mélòó ni òkùnkùn náà yóò ti pọ̀ tó! Kò sí ẹni tí ó lè sin àwọn olúwa méjì: nítorí yóò kórìíra ọ̀kan, yóò sì fẹ́ èkejì; tàbí kí ó fara mọ́ ọ̀kan, kí ó sì gan èkejì. Ẹ̀yin kò lè sin Ọlọ́run àti màmónì. Mátíù 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 ló wà, tàbí ìkórìíra sí òtítọ́. Kò sí ipò àárín. Ìtanjẹ́ agbára tí ń bọ̀ wá sórí àwọn wúńdíá òmùgọ̀ ti Mátíù ogún-ún márùn-ún dá lórí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àwọn iyebíye Miller tí ó ṣojú ìdánwò ìkẹyìn. Ìdánwò ìkẹyìn Ísírẹ́lì àtijọ́ ni ìdánwò kẹwàá wọn, àti pé àwọn iyebíye Miller ń tàn ní ìgbà mẹ́wàá síi ní àwọn ọjọ́ ìkẹyìn. Àmì ìkọ̀sílẹ̀ àwọn iyebíye Miller ni “ìgbà gbogbo,” èyí tí àwọn ọ̀mùtí Éfúrémù yí padà sí ìsàlẹ̀ lókè ní ìran kẹta ti Adventism. “Ìgbà gbogbo” jẹ́ àmì Sátánì ti ẹ̀sìn àbòṣepagà. Àwọn ọ̀mùtí náà mú iyebíye èké wọlé, èyí tí wọ́n gbé wá láti inú Pùròtẹ́sítáǹtì aláwọ̀tẹ́lẹ̀, tí ó fi “ìgbà gbogbo” hàn gẹ́gẹ́ bí àmì 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 òkúta ìyebíye rẹ̀ ní ààlà nítorí ìtàn tí a gbé e dìde nínú rẹ̀. Níwọ̀n bí ó ti dá a lójú pé Ìbọ̀wọ̀ Kejì ni ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ó tẹ̀lé, ọgbẹ́ ikú ti ipò àṣẹ póòpù ní 1798 lè ṣojú fún ìjọba ayé kẹrin àti ti ìkẹyìn nìkan nínú Dáníẹ́lì méjì. Miller tún ní ààlà nínú ìmọ̀ rẹ̀ nípa “ojoojúmọ́,” 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 díẹ̀ nínú àwọn ìwé ìròyìn. Ìpinnu rẹ̀ láti kẹ́kọ̀ọ́ ní ọ̀nà bẹ́ẹ̀ ti wọ 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 ọdún méjìlá tí mo fi jẹ́ Deist, mo ka gbogbo ìtàn tí mo lè rí; ṣùgbọ́n nísinsin yìí mo fẹ́ràn Bíbélì. Ó kọ́ni nípa Jesu! Ṣùgbọ́n síbẹ̀, ọ̀pọ̀ apá nínú 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 ti gbọ́ bí mo ṣe ń sọ̀rọ̀ nígbà tí mo jẹ́ Deist, ó bi mí léèrè, ní ọ̀nà tí ó ní ìtumọ̀ jìnà díẹ̀ pé, ‘Kí ni ìrò rẹ nípa ẹsẹ̀ yìí, àti èyí?’ ó ń tọ́ka sí àwọn ẹsẹ̀ àtijọ́ tí mo máa ń kọ̀ nígbà tí mo jẹ́ Deist. Mo mọ ohun tí ó ń tọ́ sí, mo sì dáhùn pé—Tí ìwọ bá fún mi ní àkókò, èmi yóò sọ fún ọ ohun tí wọ́n túmọ̀ sí. ‘Báwo ni àkókò tó pọ̀ tó ni o fẹ́?’ N kò mọ̀, ṣùgbọ́n èmi yóò sọ fún ọ, ni mo dáhùn, nítorí èmi kò lè gbàgbọ́ pé Ọlọ́run ti fi ìfihàn kan hàn tí a kò lè lóye. Nígbà náà ni mo pinnu láti ṣe ìkẹ́kọ̀ọ́ Bíbélì mi, ní ìgbàgbọ́ pé mo lè ṣàwárí ohun tí Ẹ̀mí Mímọ́ túmọ̀ sí. Ṣùgbọ́n ní kété tí mo ti dá ìpinnu yìí sílẹ̀, èrò kan wá sí ọkàn mi pé—‘Ká sọ pé o rí ẹsẹ̀ kan tí o kò lè lóye, kí ni yóò jẹ́ ìṣe rẹ?’ Nígbà náà ni ọ̀nà yìí ti kẹ́kọ̀ọ́ Bíbélì wá sí ọkàn mi pé:—Èmi yóò mú àwọn ọ̀rọ̀ inú irú àwọn ẹsẹ̀ bẹ́ẹ̀, èmi yóò sì tọ̀ wọ́n lẹ́yìn káàkiri Bíbélì, kí n lè rí ìtumọ̀ wọn ní ọ̀nà yìí. Mo ní Concordance Cruden, èyí tí mo rò pé ó dára jù lọ ní ayé; nítorí náà mo mú un pẹ̀lú Bíbélì mi, mo sì jókòó sí tábìlì ìkẹ́kọ̀ọ́ mi, èmi kò sì ka nǹkan mìíràn rárá, bí kò ṣe díẹ̀ nínú àwọn ìwé ìròyìn, 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 nípa ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan ni a fi mọ àwọn ohun-ọ̀ṣọ́ iyebíye Miller, ṣùgbọ́n pẹ̀lú nípa ìṣípayá 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 agbẹ kan tí kò tíì gba Bíbélì gbọ́, kí ó lè darí i sí wíwá àwọn àsọtẹ́lẹ̀. Àwọn áńgẹ́lì Ọlọ́run sábà máa ń bẹ ẹni àyànfẹ́ náà wò léraléra, láti darí èrò-inú rẹ̀ àti láti ṣí àwọn àsọtẹ́lẹ̀ tí ó ti jẹ́ òkùnkùn nígbà gbogbo fún àwọn ènìyàn Ọlọ́run sí ìmọ̀ rẹ̀. A fi ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà fún un, a sì mú un tẹ̀síwájú láti wá ọ̀nà asopọ̀ lẹ́yìn ọ̀nà asopọ̀, títí tí ó fi wo Ọ̀rọ̀ Ọlọ́run pẹ̀lú ìyanu àti ìfẹ́ràn. Ó rí ẹ̀wọ̀n òtítọ́ pípé kan níbẹ̀. Ọ̀rọ̀ náà tí ó ti kà sí aláìmísí tẹ́lẹ̀, ṣí síwájú ojú ìran rẹ̀ nísinsìnyí nínú ẹwà àti ògo rẹ̀. Ó rí i pé apá kan nínú Ìwé Mímọ́ ń ṣàlàyé òmíràn, àti pé nígbà tí apá kan bá ṣókùnkùn fún ìmòye rẹ̀, ó máa rí nínú apá mìíràn nínú Ọ̀rọ̀ náà èyí tí ń ṣàlàyé e. Ó ka Ọ̀rọ̀ mímọ́ Ọlọ́run sí ohun ayọ̀, àti pẹ̀lú ọ̀wọ̀ tí ó jinlẹ̀ jùlọ àti ìbẹ̀rù mímọ́.” 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 áńgẹ́lì Rẹ̀” sí Miller, ó ń fi hàn pé Gabriel ni áńgẹ́lì tí a rán sí Miller, nítorí pé “áńgẹ́lì Rẹ̀” jẹ́ ọ̀rọ̀ tí a ti yàn fún Gabriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Àwọn ọ̀rọ̀ angẹli náà pé, ‘Èmi ni Gébúriẹli, ẹni tí ó dúró níwájú Ọlọ́run,’ fi hàn pé ó ní ipò ọlá gíga ní àwọn àgbàlá ọ̀run. Nígbà tí ó wá pẹ̀lú ìránṣẹ́ sí Daniẹli, ó ní, ‘Kò sí ẹni tí ó dúró pẹ̀lú mi nínú nǹkan wọ̀nyí, bí kò ṣe Míkáẹli [Kristi] Aládé yín.’ Daniẹli 10:21. Nípa Gébúriẹli ni Olùgbàlà sọ nínú Ìfihàn, pé ‘Ó rán án, ó sì fi í hàn nípasẹ̀ angẹli Rẹ̀ sí ìránṣẹ́ Rẹ̀ Johanu.’ Ìfihàn 1:1.” Ìfẹ́kúfẹ̀ẹ́ Àwọn Ọjọ́ Ayé Kristi, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

A rán Gabriẹli àti àwọn áńgẹ́lì yòókù láti darí ọkàn Miller, kí wọ́n sì “ṣí àwọn àsọtẹ́lẹ̀ tí ó ti wà ní òkùnkùn fún àwọn ènìyàn Ọlọ́run nígbà gbogbo sí ìmọ̀ rẹ̀.” Kì í ṣe pé a kàn gbé ìhìnrere rẹ̀ kalẹ̀ nípasẹ̀ ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan, ṣùgbọ́n pẹ̀lú ìfihàn àtọ̀runwá pẹ̀lú. Ọ̀nà gan-an tí ó lò láti kẹ́kọ̀ọ́ Bíbélì ni a ti mú wá sínú ọkàn rẹ̀. Nígbà tí Ọlọ́run bá mú òtítọ́ wá sí ọkàn wa, ìyẹn jẹ́ ìfihàn àtọ̀runwá, gẹ́gẹ́ bí ó ti yàtọ̀ sí dédé òtítọ́ nípasẹ̀ ọ̀nà pínpín Bíbélì ní tòótọ́. Miller ṣe àwọn méjèèjì, ṣùgbọ́n ó ṣe dandan kí ìfihàn àtọ̀runwá jẹ́ ara bí Miller ṣe dé ìmọ̀ kókó-ọrọ̀ “ìgbà gbogbo.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller kì yóò ti mọ ìyípadà láàárín akọ àti abo nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹsàn-án sí kejìlá, nítorí pé gbogbo ohun tí ó ní ni Bíbélì àti kọ́ńkọ́dánìsì kan tí kò ní ìsọfúnni kankan nípa àwọn èdè Bíbélì. Kì yóò ti rí ìyàtọ̀ tó wà láàárín “sur” àti “rum” tí a túmọ̀ wọn méjèèjì sí “mú kúrò.” Kì yóò ti rí ìyàtọ̀ tó wà láàárín “miqdash” àti “qodesh” tí a túmọ̀ wọn 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, 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 lẹ́ẹ̀mẹ́rìnlélọ́gọ́rùn-ún [104] nínú Bíbélì. Òtítọ́ tí kò lè rí (èyí tí ó tún jẹ́ òtítọ́ tí ó rí) ni pé, nínú gbogbo ìgbà mẹ́rìnlélọ́gọ́rùn-ún [104] tí a ti lò ọ̀rọ̀ Hébérù náà “tamid” nínú Bíbélì, inú ìwé Dáníẹ́lì nìkan ni a ti lò ọ̀rọ̀ Hébérù náà “tamid” gẹ́gẹ́ bí orúkọ-ìṣe. “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-ọrọ̀, àti ní àwọn ìgbà mẹ́rìndínlọ́gọ́rùn-ún-mẹ́sàn-án yòókù a ti lo ó gẹ́gẹ́ bí ọ̀rọ̀-àfikún. Nítorí èyí, nígbà tí Dáníẹ́lì lo ọ̀rọ̀ náà lẹ́ẹ̀márùn-ún gẹ́gẹ́ bí orúkọ-ọrọ̀, nígbà tí gbogbo àwọn akọ̀wé Bíbélì yòókù sì lo ọ̀rọ̀ náà ní ìgbà mẹ́rìndínlọ́gọ́rùn-ún-mẹ́sàn-án gẹ́gẹ́ bí ọ̀rọ̀-àfikún, agbára ẹ̀rí fi ipa mú àwọn atúmọ̀ Bíbélì King James láti ṣe àtúnṣe sí lílo ọ̀rọ̀ náà gẹ́gẹ́ bí orúkọ-ọrọ̀ ní ọwọ́ Dáníẹ́lì. Láti lè ṣe àtúnṣe sí Dáníẹ́lì, wọ́n fi ọ̀rọ̀ náà, “ẹbọ,” kún Ọ̀rọ̀ náà, báyìí ni wọ́n sì yi orúkọ-ọrọ̀ padà sí ọ̀rọ̀-àfikún. Lẹ́yìn náà, láti lè ṣe àtúnṣe sí àwọn atúmọ̀ náà, a mí Ellen White láti kọ sílẹ̀ pé òun, “rí ní ìbáṣepọ̀ pẹ̀lú ‘Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ẹsẹ̀ náà; àti pé Olúwa fi òye tí ó tọ́ nípa rẹ̀ fún àwọn tí wọ́n kéde igbe 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 rẹ̀ fúnra rẹ̀, Miller ń wá láti lóye “ojoojúmọ́,” èyí tí ó parí ní mímọ̀ ní 2 Thessalonians. Ṣùgbọ́n pẹ̀lú náà, gẹ́gẹ́ bí ẹ̀rí rẹ̀ fúnra rẹ̀, nígbà tí ó bá ń wá láti lóye ọ̀rọ̀ kan, yóò máa wo gbogbo ibi tí a ti lò ọ̀rọ̀ náà, àti pé a ti lò ọ̀rọ̀ náà ní ìgbà mẹ́rìndínlọ́gọ́rùn-ún míì nínú Bíbélì. Síbẹ̀, ẹ̀rí rẹ̀ nípa “ojoojúmọ́,” ni pé kò rí i ní ibòmíràn bí kò ṣe nínú ìwé Daniẹli, nígbà tí ó sọ pé, “Mo kà á síwájú, èmi kò sì lè rí àpẹẹrẹ mìíràn nínú èyí tí a ti rí i [ojoojúmọ́], bí kò ṣe nínú Daniẹli.” A kò mú Miller dé ọ̀dọ̀ àwọn iyebíye náà nípasẹ̀ ọ̀nà ìkẹ́kọ̀ọ́ rẹ̀ nìkan, ṣùgbọ́n pẹ̀lú nípasẹ̀ ìfihàn àtọ̀runwá tí a 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”.

Èyí ni ìdí tí òye rẹ̀ nípa “ojoojúmọ́” fi jẹ́ òtítọ́, ṣùgbọ́n tí ó ní ààlà. Kò lè mọ̀ pé nínú ìgbà márùn-ún tí a ti tọ́ka sí “ojoojúmọ́” nínú ìwé Dáníẹ́lì, ọ̀kan nínú ìgbà mẹ́ta tí a sọ pé a “mú ojoojúmọ́ náà kúrò,” ń ṣàpẹẹrẹ ìtumọ̀ tí ó yàtọ̀ sí ti ìgbà méjèèjì yòókù. Ní ìgbà kan, a lò “ojoojúmọ́” pẹ̀lú ọ̀rọ̀ Hébérù “rum,” àti ní àwọn ìgbà méjì yòókù, a lò ó pẹ̀lú ọ̀rọ̀ Hébérù “sur”. A túmọ̀ ọ̀rọ̀ méjèèjì náà sí “mú kúrò,” ṣùgbọ́n “rum” nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kọkànlá, túmọ̀ sí “gbé sókè kí o sì gbé ga,” àti nínú orí kọkànlá, ẹsẹ̀ mọ́kànlélọ́gbọ̀n, àti orí kejìlá, ẹsẹ̀ kọkànlá, ọ̀rọ̀ “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 onímọ̀ ẹ̀sìn tí ń jẹ, tí wọ́n sì ń mu oúnjẹ ilẹ̀ Bábílónì, ń jiyàn pé bóyá o bá yọ ohun kan kúrò tàbí nígbàkígbà tí o bá gbé ohun kan sókè, àwọn méjèèjì ń ṣàfihàn irú ìyọkúrò kan náà, nítorí náà a gbọ́dọ̀ lóye pé àwọn ọ̀rọ̀ méjèèjì ní ìtumọ̀ kan náà. Wọ́n jiyàn pé ní gbogbo ìgbà mẹ́ta tí “ìgbà gbogbo” fi jẹ́ pé a “gbà á kúrò,” ó máa ń túmọ̀ sí yíyọ kúrò nígbà gbogbo; nípa ṣíṣe bẹ́ẹ̀, wọ́n ń fi hàn pé Dáníẹ́lì kò ṣọ́ra nínú yíyan ọ̀rọ̀ rẹ̀. Wọ́n kì í sọ bẹ́ẹ̀ ní gbangba, ṣùgbọ́n nípa àbájáde ìmúlòye wọn, wọ́n ń kọ́ni pé Dáníẹ́lì yẹ kí ó ti lo ọ̀rọ̀ náà “sur” ní gbogbo ìfarahàn mẹ́tẹ̀ẹ̀ta náà, nítorí gẹ́gẹ́ bí àwọn onímọ̀ ẹ̀sìn náà ṣe sọ, ó dà bí ẹni pé ohun kan náà ni ó túmọ̀ sí ní gbogbo ìgbà tí a “gbà ìgbà gbogbo kúrò.”

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

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

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Òtítọ́ ibẹ̀ ni pé Dáníẹ́lì jẹ́ akọ̀wé tí ó ṣọ́ra gidigidi, ẹni tí ó mọ èdè Hébérù dáadáa, tí a sì ka sí ọlọ́gbọ́n ju gbogbo àwọn ọlọ́gbọ́n ọkùnrin Bábílónì yòókù lọ ní ìlọ́po mẹ́wàá, bí ó tilẹ̀ jẹ́ pé àwọn náà jẹ́ ọlọ́gbọ́n ènìyàn gan-an nínú àwùjọ wọn ní tiwọn. Bí ẹnikẹ́ni bá mọ ìlò tó yẹ fún èdè Hébérù, àti bí a ṣe yẹ kí a fi í hàn ní ọ̀nà tó tọ́ nínú ìtàn pàtó yẹn, Dáníẹ́lì ni. Bí Dáníẹ́lì bá lo àwọn ọ̀rọ̀ ọ̀tọ̀ọ̀tọ̀, ìdí ni pé a pinnu kí wọ́n gbé àwọn ìtumọ̀ ọ̀tọ̀ọ̀tọ̀ kalẹ̀, èyí tí ó fi ìfẹ̀hónúhàn rẹ̀ wá láti ṣàfihàn. Nígbà tí a bá fọwọ́ sí ìlò ọ̀tọ̀ Dáníẹ́lì ti àwọn ọ̀rọ̀ tí a túmọ̀ sí “ibi mímọ́” tàbí sí “gbà kúrò,” wọ́n ń fi òye Miller nípa “ìrẹ́kọjá ojoojúmọ́” múlẹ̀, èyí tí Miller mọ̀ nínú ẹsẹ̀ ọ̀rọ̀ kan náà níbi tí Pọ́ọ̀lù ti sọ pé àwọn tí ó kórìíra òtítọ́ ni a ti yàn láti gba ìtànjẹ́ alágbára.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Àwọn tí ó kórìíra òtítọ́ tí wọ́n sì gba irọ́ tí ń mú ìtanràn líle wá, ni a tún ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn ọ̀mùtí Éfúrémù, tí a sì ṣàpẹẹrẹ wọn ní ẹ̀ka méjì. Ẹ̀ka kan ni ìṣáájú ọlọ́gbọ́n, ẹ̀ka kejì sì ni àwọn ọmọ ìjọ aláìmọ̀ tí kì yóò gbọ́ ohun kan bí kò ṣe ohun tí àwọn ọlọ́gbọ́n bá kọ́ wọn. Àwọn ni wọ́n fi irọ́ bo ara wọn, tí wọ́n sì dá májẹ̀mú pọ̀ mọ́ ikú. Àwọn ni àwọn tí ọkàn wọn gbéraga nínú Hábákúkù orí kejì, wọn sì ni àwọn wúńdíá aṣiwèrè ti Mátíù orí kẹ́ẹ̀ẹ́dógún. Àwọn ni àwọn tí ń kọ òtítọ́ ìpìlẹ̀ àlá Miller sílẹ̀, èyí tí ń tàn ní ìmólẹ̀ tó pọ̀ ní ìgbà mẹ́wàá ní òpin (tí ó ń ṣàpẹẹrẹ ìdánwò kẹ́wàá àti ìkẹyìn fún Israẹli òde òní), gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìdánwò kẹ́wàá àti ìkẹyìn fún Israẹli ìgbàanì.

We will continue this study in the next article.

A ó bá ìwádìí yìí lọ síwájú nínú àpilẹ̀kọ tó 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. 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.

> Oluwa si wi fun Mose pe, Yio ti pẹ to ni awọn enia wọnyi yio ma binu si mi? yio ti pẹ to si ni ki wọn to gbagbọ mi, nitori gbogbo awọn ami ti mo fi hàn lãrin wọn? Emi o fi ajakalẹ-arun kọlù wọn, emi o si gba ogún wọn kuro lọwọ wọn, 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 gbọ́ ọ; nítorí ti iwọ fi agbára rẹ mú awọn enia wọnyi gòke láti ọdọ wọn wá. Wọn o si sọ ọ fun awọn olugbe ilẹ yi; nítorí wọn ti gbọ́ pe iwọ Oluwa wà lãrin awọn enia wọnyi, pe iwọ Oluwa ni a n rí lójúkojú, pe awọsanma rẹ duro lórí wọn, ati pe iwọ n lọ niwaju wọn, ni ọsan ninu ọwọn awọsanma, ati ni alẹ ninu ọwọn iná. Njẹ bi iwọ ba pa gbogbo awọn enia wọnyi run gẹgẹ bi enia kan ṣoṣo, nigbana ni awọn orilẹ-ède ti o ti gbọ́ orukọ rẹ yio ma sọ pe, Nitori ti Oluwa kò le mú awọn enia wọnyi wọ ilẹ ti o ti bura fun wọn, nitorina ni o fi pa wọn ni aginju. Njẹ nisisiyi, mo bẹ ọ, jẹ ki agbára Oluwa mi tobi, gẹgẹ bi iwọ ti sọ pe, Oluwa a lọra si ibinu, o si pọ̀ ninu aanu, o n dariji aiṣedede ati irekọja; ṣugbọn kò ni dábi ẹnipe ko jẹbi alabìkítà rara; o n bẹ ẹ̀ṣẹ̀ awọn baba wò lórí awọn ọmọ titi de iran kẹta ati ikẹrin. Dariji, mo bẹ ọ, aiṣedede awọn enia wọnyi gẹgẹ bi titobi aanu rẹ, gẹgẹ bi iwọ ti dariji awọn enia wọnyi láti Egipti títí di isisiyi. Oluwa si wi pe, Mo ti dariji wọn gẹgẹ bi ọrọ rẹ: Ṣugbọn bi mo ti wa láàyè nitõtọ, gbogbo aiye yio kún fun ogo Oluwa. Nítorí gbogbo awọn ọkunrin wọnyí ti o ti rí ogo mi, ati iṣẹ-iyanu mi, ti mo ṣe ni Egipti ati ni aginju, ti wọn si ti dán mi wò nisinsinyi ni igba mẹwa, ti wọn kò si gbọ́ ohùn mi; nitõtọ wọn kì yio rí ilẹ ti mo ti bura fún awọn baba wọn, bẹẹni kò si si ọkan ninu awọn ti o binu si mi ti yio rí i. Ṣugbọn iranṣẹ mi Kalebu, nítorí ti o ni ẹmi miran ninu rẹ, ti o si ti tẹ̀lé mi patapata, oun ni emi o mú wọ ilẹ ti o lọ sí; irú-ọmọ rẹ yio si jogún rẹ. Numeri 14:11–24.

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