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

Incwadi kaDaniyeli — Inombolo Ikhulu Namashumi Amane Nesishiyagalombili

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

Ukwembulwa Kwamatafula Esiprofetho: Umbono kaHabakuki nephupho likaMiller

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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.

Ukwanda kolwazi okumelwe ngumbono woMfula i-Ulai yilokho ekugcineni okwabhalwa phezu kwezibhebhe ezimbili zikaHabakuki.

> “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.

> “Okulukiwe neziprofetho ababebezibheka njengezisebenza esikhathini sokubuya kwesibili kwakukhona ukufundiswa okwakulungiselwe ngokukhethekile isimo sabo sokungaqiniseki nesokulindela ngokukhathazeka, futhi okubakhuthaza ukuba balinde ngesineke ekukholweni ukuthi lokho okwase kumnyama ekuqondeni kwabo kuyokwenziwa kucace ngesikhathi esifaneleyo.

> “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.’

> “Phakathi kwalezi ziprofetho kwakukhona naleso sikaHabakuki 2:1–4: ‘Ngiyokuma embhoshongweni wami wokulinda, ngizibeke phezu kwenqaba, ngilindele ukubona lokho Ayakukusho kimi, nokuthi mina ngiyakuphendula ngithini lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni okubhalela, ukuze owufundayo agijime. Ngokuba umbono usengowesikhathi esimisiwe; kepha ekugcineni uyakukhuluma, ungabi ngamanga; noma ulibala, wulinde, ngokuba uyakuza impela, awuyikubambezeleka. Bheka, umphefumulo wakhe ozikhukhumezayo awuqondile kuye; kepha olungileyo uyakuphila ngokukholwa kwakhe.’”

> “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.

> “Kusukela ngowe-1842, isiqondiso esinikezwe kulesi siprofetho sokuthi ‘bhala umbono, uwenze ucace ematsheni okubhalela, ukuze ogijimayo awufundayo,’ sase siphakamisele kuCharles Fitch ukulungiswa kweshadi lesiprofetho ukuze lichaze imibono kaDaniyeli neyesAmbulo. Ukushicilelwa kwaleli shadi kwathathwa njengokugcwaliseka komyalo owanikezwa nguHabakuki. Nokho, ngaleso sikhathi akekho owaqaphela ukuthi ukubambezeleka okubonakalayo ekugcwalisekeni kombono—isikhathi sokulibala—kuvezwa kuleso siprofetho esifanayo. Emva kokudumala, lo mbhalo wabonakala unencazelo enkulu kakhulu: ‘Ngokuba umbono useyisikhathi esimisiwe, kepha ekugcineni uyakukhuluma, ungabi ngamanga; noma ulibala, wulindele; ngokuba impela uyakuza, awuyikulibala…. Olungileyo uyakuphila ngokukholwa kwakhe.’ 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.

Amapheshana amabili kaHabakuki ngokwesiprofetho angofakazi ababili. NgokweBhayibheli, ofakazi ababili kufanele bahlanganiswe ukuze kuqiniswe iqiniso.

> 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.

> Kodwa uma engayikukulalela, hamba nomunye oyedwa noma ababili, ukuze ngomlomo wofakazi ababili noma abathathu kuqiniswe wonke amazwi. Mathewu 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.

Lapho amatafula amabili kaHabakuki (amashadi aphayona ka-1843 no-1850) ebekwa phezu kwelinye nelinye, aqinisekisa amaqiniso ayeyizi “igugu” lephupho likaMiller. Iphutha lika-1843, elimelelwe ethebuleni lokuqala, lapho libekwa phezu kwethebula lesibili, limisa “isikhathi sokulibala” sombono. UMiller (umlindi ongokomfanekiso walowo mlando) wabuza ukuthi kwakufanele athini phakathi nenkulumo-mpikiswano yomlando wakhe.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ngiyakuma embhoshongweni wami wokulinda, ngizimise phezu kombhoshongo, ngibheke ukubona ukuthi uyakukhuluma ukuthini kimi, nokuthi mina ngiyakuphendula ngani lapho ngisolwa. Habakuki 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.

INkosi yamyalela uMiller ukuba alobe umbono, futhi ephusheni lakhe wabeka ibhokisi eliqukethe lowo mbono phezu kwetafula elaliphakathi nendawo yegumbi lakhe.

> 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.

> INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni okubhalela, ukuze ofundayo agijime ngawo. Habakuki 2:2.

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

Khona-ke amatafula abe esekhomba isikhathi sokulibala kanye nokudumala kokuqala.

> 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.

> Ngokuba umbono useyisikhathi esimisiwe, kodwa ekugcineni uyakukhuluma, ungalethi amanga; noma ulibala, wulindele; ngokuba uyakufika ngokuqinisekile, awuyikubambezeleka. UHabakuki 2:3.

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

Khona-ke lezi zigaba ezimbili ezibonakaliswayo ngenxa yokwanda kolwazi ziyamelwa.

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

> Bheka, umphefumulo wakhe ophakanyisiwe awuqondile kuye; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Habakuki 2:4.

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

Izigaba ezimbili zabakhulekeli zaziyobonakaliswa ngenqubo yokuvivinywa kaDaniyeli isahluko seshumi nambili.

> 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.

> Wathi, Hamba indlela yakho, Daniyeli; ngoba lawa mazwi avaliwe futhi anamathelisiwe kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi balingwe; kepha ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 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.

“Abahlakaniphileyo” bakaDaniyeli bangabantombi abahlakaniphileyo bakaMathewu amashumi amabili nanhlanu ababesindiswa ngokukholwa, kanti ababi babengabantombi abayiziwula abaphakanyiswa ukuziqhenya. Ekupheleni kwephupho likaMiller, amagugu amelela amafutha emfanekisweni wabantombi abayishumi, ayengumyalezo.

> “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.

> “UNkulunkulu uyadunyazwa lapho singayamukeli imilayezo asithumelela yona. Ngalokho siyenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemo sesifika sithi, ‘Bhekani, umkhwenyana uyeza; phumani niye kumhlangabeza,’ labo abangawamukelanga amafutha angcwele, abangaligcinanga ngomusa kaKristu ezinhliziyweni zabo, bayothola, njengezintombi eziyiziwula, ukuthi abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuzuza la mafutha, futhi izimpilo zabo ziyachithakala.” 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.

Amagugu kaMiller ezinsukwini zokugcina ayeyokhanya ngokuphindwe kayishumi, futhi kokubili inani eliyishumi liyisibonakaliso sovivinyo, kanjalo nokukhanya. Ezinsukwini zokugcina, ezimelelwa ekupheleni kwephupho likaMiller, ukukhanya kweqiniso okumelelwe ematafuleni kaHabakuki kukhiqiza umlayezo wokuvivinya, okuthi emzekelisweni wezintombi eziyishumi kube ngumlayezo wokuvivinya weSikhalo Saphakathi Nobusuku. Leyo nqubo yokuvivinya iwukuphindaphindwa kwenqubo yokuvivinya yomlando wamaMillerite, ngokuba umzekeliso wezintombi eziyishumi uphindwa kwaze kwaba sezinhlamvini zawo impela ezinsukwini zokugcina.

> “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.

> “Ngivame ukubhekiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, nezinhlanu eziyiziwula. Lo mfanekiso uye wagcwaliseka futhi uyakugcwaliseka kuze kufike encwadini yawo uqobo, ngokuba unesicelo esikhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, usugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” 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.

Okuhlangenwe nakho kwesikhathi sokulibala kwakuzophindwa ngokwamagama ngokoqobo ekupheleni kwephupho likaMiller, futhi amagugu akhe ayesebuye akhazimule ngokuphindwe kayishumi kunelanga; ngaleyo ndlela kukhonjiswe ukuthi lawo magugu amele uvivinyo lokugcina emfanekisweni wezintombi eziyishumi. Ishumi liwuphawu lovivinyo, futhi ekupheleni kwezinsuku eziyishumi uDaniyeli kanye nabathathu abangamaqhawe babebonakala bebahle ngokwedlulele futhi bekhuluphele kunalabo ababedla ukudla kwaseBabiloni. Abazidlayo kuHabakuki ababephila ngokuzethemba kokucabanga, hhayi ngokukholwa, bakhulisa isimilo saseBabiloni. Emlandweni wamaMillerite baba ngamadodakazi aseBabiloni, futhi kuHabakuki ubupapa busetshenziselwa ukukhomba isimilo sabo.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Bheka, umphefumulo wakhe ophakemileyo awuqondile phakathi kwakhe; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Yebo futhi, ngenxa yokuba eweza iwayini, ungumuntu oziqhenyayo, akahlali ekhaya, owandisa isifiso sakhe njengelabafileyo, unjengokufa, futhi angeke asuthe; kodwa uziqoqela zonke izizwe, azibuthele kuye zonke izizwe zabantu. Abayikuphakamisa yini bonke laba isaga ngaye, nesisho sokumklolodela, bathi: Maye kulowo owandisa okungesikho okwakwakhe! kuze kube nini? nakuye ozithwalisa udaka olunzima! Abayikusukuma yini masinyane labo abayakuluma, bavuke labo abayakukuhlupha, wena ube yimpango kubo na? Ngenxa yokuba uphangile izizwe eziningi, bonke abaseleyo kubantu bayakukuphanga; ngenxa yegazi labantu, nangenxa yodlame lwezwe, nolomuzi, nolwabo bonke abahlala kuwo. Habakuki 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.”

Inqubo yokuvivinya eyehlela izintombi zikaMathewu amashumi amabili nanhlanu ikhiqiza isigaba sabakhulekeli, asebethuthukise isimilo senkosi yasenyakatho (upapa), okuyiyo futhi amandla “aphanga izizwe eziningi.”

> 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.

> Usho kanje uJehova: Bhekani, kuza abantu bevela ezweni lasenyakatho, nesizwe esikhulu siyovuswa sivela emikhawulweni yomhlaba. Bayobamba umnsalo nomkhonto; banonya, futhi abanasihe; izwi labo liyabhonga njengolwandle; bagibele amahhashi, behlelwe njengamadoda empi ukuba bamelane nawe, wena ndodakazi yaseSiyoni. Sizwile udumo lwakho: izandla zethu ziphele amandla; usizi lusibambile, nobuhlungu, obunjengobowesifazane osezinhlungwini zokubeletha. Ningaphumi niye ensimini, ningahambi endleleni; ngokuba inkemba yesitha nokwesaba kukuzo zonke izinhlangothi. Wena ndodakazi yabantu bami, bopha indwangu yamasaka, uzigingqe emlotheni; zenzele ukulila, njengokokulahlekelwa yindodana eyodwa, ukulila okubabayo kakhulu; ngokuba umphangi uyakufika phezu kwethu ngokuzumayo. Jeremiya 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.

Izigaba ezimbili zikaHabakuki yilezo ezilungisiswa ngokukholwa, kanye nalezo ezadla zaphuza izimfundiso zaseBabiloni. Labo abasezinsukwini zokugcina zephupho likaMiller abamelwa njengezintombi, bangase bathuthukise isimilo sikaKristu, ngalokho bemukele uphawu lukaNkulunkulu, noma bathuthukise isimilo sobupapa bese bemukela uphawu lwesilo.

> “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.

> “Isikhathi sesifikile sokuba ukukhanya kweqiniso kukhanye phakathi kobumnyama bokuziphatha. Umlayezo wengelosi yesithathu uthunyelwe emhlabeni, uxwayisa abantu ukuba bangamukeli uphawu lwesilo noma lomfanekiso waso emabunzini abo noma ezandleni zabo. Ukwamukela lolu phawu kusho ukufinyelela esinqumweni esifanayo naleso esenziwe yisilo, nokukhuthaza imibono efanayo, ngokuphikisana ngokuqondile nezwi likaNkulunkulu. Ngabo bonke abamukela lolu phawu, uNkulunkulu uthi, ‘Lowo uyakuphuza iwayini lolaka lukaNkulunkulu, oluthululwe lungaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu.’” Review and Herald, Julayi 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.”

Izintombi eziyizintombi eziphuza iwayini laseBhabhiloni ekugcineni ziyakuphuza iwayini lolaka lukaNkulunkulu. Ku-Isaya, izidakwa zakwa-Efrayimi ziveza ukudakwa kwazo okuyimpumputhe ngokuguqula izinto zibe phansi phezulu, futhi leso senzo siyakubalelwa njengokuthi “ubumba lombumbi.”

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.

Ukuhlonza “imihla ngemihla” njengophawu lukaKristu kuphendukisa iqiniso “lemihla ngemihla” libhekiswe phansi phezulu, ngokuba “imihla ngemihla” iwuphawu lukaSathane. Ukuhlonza kukaMiller “imihla ngemihla” njengobuhedeni kuvezwe ngokuqondile ematafuleni kaHabakuki. Ukutholakala kukaMiller kwesigaba esikuThesalonika, esamvumela ukuba aqonde ukuthi kwakungobuhedeni oba “bususwa,” ukuze “umuntu wesono” ohlezi ethempelini likaNkulunkulu embulwe, kuyiqiniso eliyinhloko elitholakala ku-2 Thesalonika, isahluko sesibili.

> “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.

> “Ngafunda ngaqhubeka, kodwa angitholanga elinye icala lapho lokhu [okwemihla ngemihla] kwatholakala khona ngaphandle kukaDaniyeli. Khona-ke [ngosizo lwe-concordance] ngathatha lawo mazwi ayemi exhumene nakho, ‘susa;’ uyakususa okwemihla ngemihla; ‘kusukela esikhathini lapho okwemihla ngemihla kuyakususwa,’ njalonjalo. Ngaqhubeka ngafunda, ngicabanga ukuthi ngeke ngithole ukukhanya ngalo mbhalo; ekugcineni ngafika ku-2 Thesalonika 2:7, 8. ‘Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyakuvimba, aze asuswe endleleni, khona-ke lowo omubi uyakwambulwa,’ njalonjalo. Futhi lapho sengifikile kulowo mbhalo, O, yeka ukuthi iqiniso labonakala licace futhi likhazimula kanjani! Nanko-ke! Yikho lokho okwemihla ngemihla! Manje-ke, kusho ukuthini uPawulu ngo-‘lowo ovimbelayo manje,’ noma ovimbayo? Ngo-‘umuntu wesono,’ kanye ‘nomubi,’ kushiwo ubuPapa. Manje-ke, yini evimba ubuPapa ukuba bembulwe? Kungubuhedeni; ngakho-ke, ‘okwemihla ngemihla’ kumele kusho ubuhedeni.’—William Miller, Second Advent Manual, ikhasi 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.

Incazelo yokuthi “imihla ngemihla” kumaThesalonika, eyatholwa nguMiller, iyona qiniso eliyinhloko lalesi siqephu. Lapho uPawulu ekhomba labo abangathandi iqiniso, futhi ngalokho-ke abayokwamukela ukuduka okunamandla, ngokuqinisekile impela ukhomba inzondo yeqiniso ngomqondo ojwayelekile; kodwa iqiniso elikhonjiswe ngokuqondile kulesi siqephu yilokhu ukuthi “imihla ngemihla” imele iRoma yobuqaba.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Isibani somzimba yiso iso; ngakho-ke, uma iso lakho lilula, umzimba wakho wonke uyakugcwala ukukhanya. Kodwa uma iso lakho lilibi, umzimba wakho wonke uyakugcwala ubumnyama. Ngakho-ke, uma ukukhanya okukuwe kungubumnyama, bukhulu kangakanani lobo bumnyama! Akukho muntu ongakhonza amakhosi amabili; ngokuba uyakuzonda elinye, athande elinye; noma-ke ayobambelela kwelinye, adelele elinye. Aninakukhonza uNkulunkulu noMamona. Mathewu 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.

Kukhona kuphela uthando lweqiniso, noma inzondo yeqiniso. Akukho ndawo ephakathi. Ukudukiswa okunamandla okwehlela izintombi eziyiziwula zikaMathewu amashumi amabili nanhlanu kusekelwe ekwenqabeni kwazo ukukhanya kwamagugu kaMiller amele uvivinyo lokugcina. Uvivinyo lokugcina luka-Israyeli wasendulo lwaluyivivinyo lwakhe lweshumi, futhi amagugu kaMiller akhanya ngokuphindwe kayishumi ezinsukwini zokugcina. Uphawu lokwenqatshwa kwamagugu kaMiller “luyimihla ngemihla,” okuyinto izidakwa zakwa-Efrayimi eziyiphendukisa phezulu phansi esizukulwaneni sesithathu sobu-Adventist. “Imihla ngemihla” iwuphawu lukaSathane lobuqaba. Izidakwa zangenisa igugu lomgunyathi, ezaliletha zisuka ebuProthestani obuhlubukileyo elikhomba “imihla ngemihla” njengophawu lukaKristu.

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.

Ukuqonda kukaMiller mayelana namatshe akhe ayigugu kwakulinganiselwe ngumlando akhuliselwa kuwo. Eqiniseka ukuthi Ukuza Kwesibili kwakuyisigameko esilandelayo sesiprofetho, isilonda esibulalayo sobupapa ngo-1798 sasingamela kuphela umbuso wesine nowokugcina wasemhlabeni kaDaniyeli ezimbili. UMiller futhi wayelinganiselwe ekuqondeni kwakhe “okwemihla ngemihla,” ngoba ubufakazi bakhe buyikho ukuthi ngesambulo waholelwa endleleni ethile yokutadisha, lapho athi wasebenzisa iBhayibheli lakhe, i-Cruden’s Concordance, futhi wafunda amanye amaphephandaba. Isinqumo sakhe sokutadisha ngaleyo ndlela sasivele safika nje engqondweni yakhe.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Phakathi neminyaka eyishumi nambili enganginguDeist, ngafunda yonke imilando engangingayithola; kodwa manje ngase ngiyithanda iBhayibheli. Lalifundisa ngoJesu! Kodwa nokho kwakusenengxenye enkulu yeBhayibheli eyayimnyama kimi. Ngo-1818 noma ngo-19, ngenkathi ngixoxa nomngane engangimvakashele, nowayengazi futhi [engizwile] ngikhuluma ngesikhathi ngisenguDeist, wangibuza, ngendlela enencazelo ejulile, wathi, ‘Ucabangani ngalo mbhalo, nangaloya?’ ebhekisela emibhalweni yakudala engangiyiphikisa ngesikhathi ngisenguDeist. Ngaqonda ukuthi wayehlose ini, ngase ngiphendula ngathi—Uma unganginika isikhathi, ngizokutshela ukuthi isho ukuthini. ‘Ufuna isikhathi esingakanani?’ Angazi, kodwa ngizokutshela, ngaphendula, ngoba ngangingeke ngikholwe ukuthi uNkulunkulu wayenikeze isambulo esingenakuqondwa. Ngase nginquma ukufunda iBhayibheli lami, ngikholwa ukuthi ngangingathola ukuthi uMoya oNgcwele wayeqonde ukuthini. Kodwa kwathi nje sengenze leso sinqumo, kwafika kimi lo mcabango—‘Ake sithi uthola indima ongeke wakwazi ukuyiqonda, uzokwenzenjani?’ Khona-ke le ndlela yokufunda iBhayibheli yafika engqondweni yami:—Ngizothatha amazwi alezo zindima, ngiwalandele kulo lonke iBhayibheli, bese ngithola incazelo yawo ngaleyo ndlela. Ngangine-Cruden’s Concordance, engicabanga ukuthi iyona engcono kunazo zonke emhlabeni; ngakho ngayithatha kanye neBhayibheli lami, ngase ngihlala etafuleni lami lokubhala, futhi angafunda lutho olunye, ngaphandle kwamaphephandaba kancane, ngoba ngangizimisele ukwazi ukuthi iBhayibheli lami lalisho ukuthini. 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.

Amagugu kaMiller awazange aqashelwe nje kuphela ngendlela yakhe yokufunda, kodwa futhi nangesambulo esiqondile esivela kuNkulunkulu.

> “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.

> “UNkulunkulu wathumela ingelosi yaKhe ukuba ithinte inhliziyo yomlimi owayengalikholwanga iBhayibheli, ukuze imholele ekuphenyeni iziprofetho. Izingelosi zikaNkulunkulu zambalekela ngokuphindaphindiwe lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivulele ukuqonda kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu. Ukuqalwa kochungechunge lweqiniso kwanikezwa yena, futhi waholelwa ukuba aqhubeke efuna isixhumanisi emva kwesixhumanisi, kwaze kwaba yilapho ebuka iZwi likaNkulunkulu ngokumangala nangokulincoma. Wabona lapho uchungechunge oluphelele lweqiniso. Lelo Zwi ayekade elibheka njengelingaphefumulelwanga manje lavuleka phambi kombono wakhe ebuhleni balo nasekukhazimuleni kwalo. Wabona ukuthi ingxenye eyodwa yoMbhalo ichaza enye, futhi lapho indima eyodwa yayivaliwe ekuqondeni kwakhe, wathola kwenye ingxenye yeZwi lokho okwayichaza. Walibheka iZwi elingcwele likaNkulunkulu ngenjabulo nangokuhlonipha okujulileyo nokwesaba okungcwele.” 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.

Lapho uDade White ethi “UNkulunkulu wathuma ingelosi yaKhe” kuMiller, lokhu kukhomba ukuthi uGabriyeli wayeyingelosi eyathunyelwa kuMiller, ngoba “ingelosi yaKhe” iyigama elibhekiswe kuGabriyeli.

> “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.

> “Amazwi engelosi athi, ‘Mina nginguGabriyeli, omi phambi kukaNkulunkulu,’ abonisa ukuthi unesikhundla senhlonipho ephakeme ezinkantolo zasezulwini. Ngenkathi efika nomlayezo kuDaniyeli, wathi, ‘Akakho noyedwa omi kanye nami kulezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi ukhuluma eSambulweni, ethi ‘Wawuthuma, wawubonakalisa ngengelosi yaKhe encekwini yaKhe uJohane.’ IsAmbulo 1:1.” The Desire of Ages, 99.

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

UGabriyeli nezinye izingelosi baqondisa “ingqondo ka” Miller futhi bavula “ukuqonda kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu.” Umlayezo wakhe awuzange wakhiwe kuphela ngendlela yakhe yokutadisha, kodwa futhi nangokwambulwa koBunkulunkulu. Yona kanye indlela ayisebenzisa ekutadisheni iBhayibheli yafika nje engqondweni yakhe. Lapho uNkulunkulu eletha iqiniso engqondweni yethu, lokho kuwukwambulwa koBunkulunkulu ngokuphambene nokufinyelela eqinisweni ngenqubo yokuhlukanisa kahle iBhayibheli. UMiller wakwenza kokubili, kodwa ukwambulwa koBunkulunkulu kwakuyingxenye yendlela uMiller afinyelela ngayo ekuqondeni isihloko “sokwamihla ngemihla.”

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.”

UMiller wayengeke ayibone ukushintshashintsha kobulili kuDaniyeli isahluko sesishiyagalombili, amavesi esishiyagalolunye kuya kweleshumi nambili, ngokuba konke ayenakho kwakuyiBhayibheli nesivumelanisi samagama esingenalo nhlobo ulwazi mayelana nezilimi zeBhayibheli. Wayengeke awubone umehluko phakathi kuka-‘sur’ no-‘rum,’ kokubili okuhunyushwa ngokuthi “susa.” Wayengeke futhi awubone umehluko phakathi kuka-‘miqdash’ no-‘qodesh,’ kokubili okuhunyushwa ngokuthi “ingcwele.”

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.

Wayengeke walibona iqiniso legama elithi ‘tamid’ elitholakala izikhathi eziyikhulu nane eBhayibhelini. Iqiniso ayengenakulibona (okuyilo futhi iqiniso alibona), kwakungukuthi, ezikhathini eziyikhulu nane lapho igama lesiHeberu elithi ‘tamid’ lisetshenziswa khona eBhayibhelini, kuseNcwadini kaDaniyeli kuphela lapho igama lesiHeberu elithi ‘tamid’ lisetshenziswa njengebizo. ‘Tamid’ yigama lesiHeberu elisho “okuqhubekayo”, futhi lihunyushwa ngokuthi “okwemihla ngemihla” eNcwadini kaDaniyeli.

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.”

Kusencwadini sikaDaniyeli kuphela lapho leli gama lisetshenziswa khona njengebizo, kanti kwezinye izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye lisetshenziswa njengesandiso. Ngenxa yalesi sizathu, lapho abahumushi beBhayibheli le-King James bebhekene nokuthi uDaniyeli usebenzisa leli gama izikhathi ezinhlanu njengebizo, kuyilapho bonke abanye ababhali beBhayibheli belisebenzisa izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye njengesandiso, baphoqwa isisindo sobufakazi ukuba “balungise” ukusetshenziswa kukaDaniyeli kwaleli gama njengebizo. Ukuze “balungise” uDaniyeli, banezela igama elithi “umhlatshelo” kuleli gama, ngaleyo ndlela baguqula ibizo laba isandiso. Kwase kuthi-ke, ukuze kulungiswe abahumushi, u-Ellen White waphefumulelwa ukuba abhale ukuthi yena, “wabona maqondana ne-‘Daily,’ ukuthi igama elithi ‘sacrifice’ lanezelwa ukuhlakanipha komuntu, futhi alisilo elombhalo; nokuthi iNkosi yanikeza umbono ofanele ngalo kulabo abanikeza isimemezelo sehora lokwahlulela.”

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.

UMiller, ngokobufakazi bakhe uqobo, wayefuna ukuqonda “okwemihla ngemihla,” okuyikho ekugcineni akwenza kweyesi-2 Thesalonika. Kodwa futhi, ngokobufakazi bakhe uqobo, lapho efuna ukuqonda igama, wayebheka zonke izindawo lapho lelo gama lisetshenziswe khona, kanti lelo gama lisetshenziswe kwezinye izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye eBhayibhelini. Nokho ubufakazi bakhe mayelana “nokwemihla ngemihla” bungukuthi akakutholanga ndawo ngaphandle kwencwadi kaDaniyeli, lapho athi khona, “Ngaqhubeka ngafunda, futhi angitholanga esinye isimo lapho khona [okwemihla ngemihla] kutholakala khona, ngaphandle kukaDaniyeli.” UMiller waholelwa emagugu, hhayi ngendlela yakhe yokutadisha kuphela, kodwa nangesambulo saphezulu asinikezwa ngenkonzo yezingelosi.

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.

Yingakho ukuqonda kwakhe “okwemihla ngemihla” kwakulungele, kodwa kunomkhawulo. Akakwazanga ukubona ukuthi ezikhathini ezinhlanu lapho “okwemihla ngemihla” kubhekiselwa khona encwadini kaDaniyeli, esisodwa kulezo zikhathi ezintathu lapho “okwemihla ngemihla” “kususwa,” simelela incazelo ehlukile kunezinye izikhathi ezimbili. Kwesinye isikhathi “okwemihla ngemihla” kusetshenziswa kanye negama lesiHeberu elithi ‘rum,’ kanti kwezinye izikhathi ezimbili kusetshenziswa igama lesiHeberu elithi ‘sur.’ Womabili la magama ahunyushwa ngokuthi susa, kodwa elithi ‘rum’ kuDaniyeli isahluko sesishiyagalombili, ivesi le-11 lisho ukuphakamisa nokudumisa, kanti esahlukweni se-11, ivesi le-31, nasesahlukweni se-12, ivesi le-11, igama elithi ‘sur’ lisho ukususa.

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.”

Izazi zenkolo ezidla futhi ziphuze ukudla kwaseBhabhiloni ziphikisa ngokuthi noma ususa into noma uphakamisa into, kokubili kumelela uhlobo oluthile lokususwa; ngakho womabili la mazwi kufanele aqondwe njengaphethe incazelo efanayo. Ziphikisa ngokuthi lezo zikhathi ezintathu lapho kuthiwa “okwemihla ngemihla” “kususiwe” zihlala zisho ukususa; futhi ngokwenza kanjalo, ziveza ukuthi uDaniyeli wayenganakile ekukhetheni kwakhe amagama. Azikusho lokho obala, kodwa ngokusho okucatshangwayo zifundisa ukuthi uDaniyeli kwakufanele asebenzise igama elithi ‘sur’ kuzo zonke lezo zikhathi ezintathu ezivela, ngoba ngokwalaba bazi benkolo kuthiwa wayeqonde into efanayo njalo lapho “okwemihla ngemihla” “kususiwe.”

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.

Benza into efanayo ngamazwi athi ‘miqdash’ no-‘qodesh’, womabili ahunyushwa ngokuthi “ingcwele,” emavesini eshumi nanye kuya kwayishumi nane esahlukweni sesishiyagalombili. Kuyo yonke inkomba ethi “ingcwele” kulawo mavesi amane, bagcizelela ukuthi konke kumela ingcwele kaNkulunkulu. Ngokulandelwa kwalokho futhi, uDaniyeli bekufanele avele asebenzise kuphela elithi ‘qodesh’ kuzo zonke lezo zinkomba ezintathu, angasebenzisi elithi ‘miqdash’ evesini leshumi nanye. UMiller ubengeke awuqaphele umehluko phakathi kwalawo mazwi, kodwa izazi zemfundiso yenkolo zesimanje ziyawuqaphela, futhi lapho ziwuqaphela, ziphikelela ngokuthi akukho mehluko okufanele uvunywe. Nokho uMiller, ongazange awuqaphele umehluko phakathi kwalawo mazwi, wafinyelela ekuqondeni okuphambene nalokho kwezazi zemfundiso yenkolo zesimanje.

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.

Iqiniso liwukuthi uDaniyeli wayengumbhali oqaphelayo, owazi ulimi lwesiHeberu, futhi owahlulelwa njengonobuhlakani obuphindwe kayishumi kunabo bonke abanye abahlakaniphileyo baseBabiloni. Uma kwakukhona noma ubani owayewazi ukusetshenziswa okufanele kolimi lwesiHeberu, nokuthi kwakufanele lumeleke kanjani ngokunembile kulowo mlando othile, kwakunguDaniyeli. Uma uDaniyeli wasebenzisa amazwi ahlukene, kwakungenxa yokuthi ayehloselwe ukudlulisa izincazelo ezehlukene, ayefuna ukuziveza ngenhloso. Lapho kuqashelwa ukusetshenziswa okuhlukile kukaDaniyeli kwamazwi ahunyushwa ngokuthi “indawo engcwele” noma ngokuthi “susa,” aqinisa ukuqonda kukaMiller ngo “okwemihla ngemihla,” okwabonwa nguMiller kuleyo ndima uqobo lapho uPawulu ekhomba khona ukuthi labo abazonda iqiniso banqunyelwe ukwamukela inkohliso enamandla.

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.

Labo abazonda iqiniso bakholwe amanga aveza ukudukiseka okunamandla, baphinde bamelwe njengezidakwa zakwa-Efrayimi, ezimelwe ngezigaba ezimbili. Isigaba esisodwa siwubuholi obufundileyo, kanti esinye isigaba singabangenakufunda abayolalela kuphela lokho abafundileyo ababafundisa khona. Yibo labo abacasha ngaphansi kwamanga, nabenza isivumelwano nokufa. Bayizintombi eziyiziwula zikaMathewu amashumi amabili nanhlanu, kanye nalabo umphefumulo wabo uphakeme kuHabakuki ezimbili. Yibo labo abalahla amaqiniso ayisisekelo ephupho likaMiller, akhanya ngokuphindwe kayishumi ekugcineni (emelela uvivinyo lweshumi nolokugcina luka-Israyeli wanamuhla), njengoba kufanekiswe uvivinyo lweshumi nolokugcina luka-Israyeli wasendulo.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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.

> UJehova wathi kuMose: Koze kube nini laba bantu bengicasula na? Koze kube nini bengangikholwa, naphezu kwazo zonke izibonakaliso engizenzile phakathi kwabo na? Ngiyakubashaya ngesifo esiwumshayabhuqe, ngibancishe ifa labo, ngenze ngawe isizwe esikhulu nesinamandla kunabo. UMose wathi kuJehova: Khona-ke abaseGibhithe bayokuzwa lokho, ngokuba wena wawukhiphe laba bantu phakathi kwabo ngamandla akho; bayokutshela abakhileyo kuleli zwe. Ngokuba bezwile ukuthi wena Jehova uphakathi kwalaba bantu, ukuthi wena Jehova ubonakala ubuso nobuso, nokuthi ifu lakho limi phezu kwabo, nokuthi uhamba phambi kwabo emini ensikeni yefu, nasebusuku ensikeni yomlilo. Manje, uma ubulala bonke laba bantu njengomuntu oyedwa, izizwe ezizwile udumo lwakho ziyokhuluma, zithi: Ngokuba uJehova wayengenakubangenisa laba bantu ezweni ayebafungele lona, ngalokho ubabulele ehlane.

> 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.

> Manje-ke, ngiyakuncenga, makube kukhulu amandla eNkosi yami, njengalokhu ukhulume, wathi: “INkosi iyabekezela, inomusa omkhulu, ithethelela ububi nesiphambeko, kodwa ayiyeki nakancane onecala angajeziswa, ivakashela ububi bawoyise phezu kwabantwana kuze kube sesizukulwaneni sesithathu nesesine.” Thethelela, ngiyakuncenga, ububi balaba bantu ngokobukhulu bomusa wakho, njengalokhu ubathethelele laba bantu kusukela eGibhithe kuze kube manje. INkosi yathi: “Ngibathethelele ngokwezwi lakho; kodwa, njengokuba ngiphila impela, umhlaba wonke uyakugcwala inkazimulo yeNkosi. Ngokuba bonke labo bantu ababone inkazimulo yami nezimangaliso zami engazenza eGibhithe nasehlane, bangilinga manje lezi zikhathi eziyishumi, abalalelanga izwi lami; impela abayikuyibona izwe engalifungela oyise babo, futhi akuyikubakho noyedwa kubo abangicasulayo oyakulibona. Kodwa inceku yami uKalebi, ngenxa yokuthi yayinomoya ohlukile kanye nayo, yangilandela ngokupheleleyo, yona ngiyakuyingenisa ezweni eyangena kulo; nenzalo yayo iyakulidla ifa.” Numeri 14:11–24.

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