The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

Daniel kitabındakı “gündəlik” William Miller tərəfindən bütpərəst Roma və ya bütpərəstliyin rəmzi kimi tanınmışdı, lakin axır günlərdə o, William Millerin əsas həqiqətlərinin rədd edilməsinin rəmzidir. Bu, Levililər iyirmi altıdakı Musanın “yeddi vaxt” anlayışına dair Millerin düşüncəsinin rədd edilməsi ilə 1863-cü ildə başlayan bir üsyanın sonunu təmsil edir. Adventizm “gündəlik”in bütpərəstlik kimi düzgün müəyyənləşdirilməsini rədd etdikdə, Şeytanın rəmzini Məsihin rəmzinə çevirmiş oldu. Yeşaya bu işi hər şeyi alt-üst etmək kimi müəyyənləşdirir. “Gündəlik”in rədd edilməsi 1930-cu illərdə (Adventizmin üçüncü nəsli) yerbəyer edildi, lakin bu məsələ 1901-ci ildən bəri (Adventizmin ikinci nəsli) mübahisə mövzusu olmuşdu. Qədim İsraildə olduğu kimi, həqiqətin mərhələli şəkildə rədd edilməsi bağışlanmaz günahın ünsürlərini özündə daşıyan bir yanlışlığın qəbul edilməsinə gətirib çıxardı.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

ပညတ်၏အကြောင်းအရာများတွင် အငြင်းပွား၍ ချွတ်ချော်လိုသော ယုဒလူမျိုးတို့အတွက် ခွင့်မလွှတ်နိုင်သော အပြစ်သည်၊ ခရစ်တော် ပြုတော်မူခဲ့သော အမှုတော်များကို စာတန်၏ အမှုများဟု သတ်မှတ်ခေါ်ဆိုခဲ့ကြသည့်အခါတွင် ပုံဖော်ပြသခဲ့သည်။ ရှေးဣသရေလသည် ခေတ်သစ်ဣသရေလ၏ အဓိက သင်္ကေတဖြစ်ပြီး၊ ခေတ်သစ်ဣသရေလသည် ထိုအရာကိုပင် ပြောင်းပြန်အနေဖြင့် ပြုခဲ့သည်။ သူတို့သည် စာတန်၏ အမှုများဖြစ်သော ဘာသာမဲ့ဝါဒကို ယူ၍၊ ထိုအမှုများကို ခရစ်တော်နှင့် ဆက်စပ်အပ်နှင်းခဲ့ကြသည်။ ရှေးဣသရေလ၏ ပုန်ကန်မှုတွင် စာတန်ကို မိမိတို့၏ ဘုရင်အဖြစ် ရွေးချယ်ခဲ့ခြင်းလည်း ပါဝင်သည်။

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

Димәк, Пилат бу сүзне ишеткәч, Гайсәне тышка чыгарды һәм Таш түшәлгән урын дип аталган, ә еврейчә Габбата дигән җирдә хөкем урынына утырды. Бу Пасахка әзерлек көне иде, һәм якынча алтынчы сәгать булган иде; һәм ул яһүдләргә әйтте: Менә сезнең Патшагыз! Әмма алар кычкырып җибәрделәр: Аны алып кит, алып кит, хачка кадакла. Пилат аларга әйтте: Сезнең Патшагызны хачка кадаклатыйммы? Өлкән руханилар җавап бирделәр: Безнең Кайсардан башка патшабыз юк. Шуннан соң ул, хачка кадаклансын өчен, Аны аларга тапшырды. Алар исә Гайсәне алып киттеләр һәм алып китеп бардылар. Яхъя 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

پیلاطس نمایندهٔ رومِ مشرک بود، و خواهر وایت تصریح می‌کند که اژدهایی که در مکاشفه فصل دوازدهم از آسمان به زیر افکنده شد، شیطان است؛ اما در معنایی ثانوی، اژدها همچنین رومِ مشرک نیز هست. بنابراین، اژدها به‌وسیلهٔ «قربانیِ دائمی» نمادین شده است. پایانِ عصیانِ اسرائیلِ باستان، آنگاه که آشکارا اعلام کردند: «ما را جز قیصر پادشاهی نیست»، بیانگرِ اعلامِ علنیِ ایشان بود که رعایای پادشاه خود هستند، و پادشاه ایشان شیطان بود. آن عصیان علیه خدا به‌عنوان پادشاه، در ایامِ سموئیلِ نبی آغاز شد، هنگامی که خدا را به‌عنوان پادشاه خود رد کردند و خواستار آن شدند که پادشاهی انسانی به ایشان داده شود تا همچون سایر امت‌ها باشند.

Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

Nganga miume ta a Israel i guarin ni mairö, ma äte guato as Samuel guiya Ramah, ya ilegñi nu guiya: Adahi, un manåmko’, ya siha i familiam manmafañågo ti umesagasaga gi chalan-mu; pues påtsi guaha para i hari para u husga hit ni taotao taiguini gi todu i nasion. Lao maña’mamaklao si Samuel ni i sinangan-ñiha, an ilegñi: Na’guaha ham hari para u husga ham. Ya si Samuel dumungo’ as Yu’us. Ya ilegña i Señor as Samuel: Hungok i inagang i taotao gi todu i sinasangan-ñiha nu hagu; sa ti hagu i mafañitda, lao guahu, ya ti malago’-ñiha na guahu u reina gi hilu’-ñiha. Sigun gi todu i cho’cho’-ñiha ni ha’chocho’ desde i ha’åni ni hu na’lå’la’ siha guiya Egipto esta i pago, ni ayo ha’ guini manmalaknos nu guahu ya manserbi siha gi otro na sios, pues taiguini lokkue’ ha’ u fancho’cho’ nu hagu. 1 Samuel 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

ንሕና እስራኤል እንታይ ከም ዝነበረ ኣይተረድኡን፤ ንእግዚአብሔር ከም ዝነጸጉ፣ ወይ ድማ ብምንባር ናይ ምድሪ ንጉሥ ዝነበረ ምኞታቶም እስከ እቲ መሲሕ ንምስቃል ዘድርስ ከም ዝዓበየ፣ እወ፣ ሰይጣን ከኣ ንጉሦም ከም ዝመረጹ። ምልማዶም ካብ ኣዒንቶም ብርእሶም ዝፈጠርዎ ናይ ርእሰ-ጽድቂ ሓሳባት ተሸፊኑ ነበረ፤ ምኽንያቱ ምንም እኳ ንእግዚአብሔር እንተ ነጸጉ፣ ገና እቶም ሕሩያት ህዝቢ እንደ ዝኾኑ ይኣምኑ ነበሩ፤ ምኽንያቱ ድማ፣ ከም ዝሓሰቡ፣ እግዚአብሔር ድሕሪ ሳሙኤል እውን ቅዱስ ትንቢታዊ ኣገልግሎት ኣቋሪጹ ኣይነበረን።

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Wɔn nyaa nkɔmhyɛfo no adwuma ase mfomso, na wogyee dii sɛ Onyankopɔn nkɔmhyɛfo a wɔwɔ wɔn mu no yɛ adanse sɛ wɔne Onyankopɔn nkurɔfo a wayi wɔn. Wɔanhu sɛ na wɔne Onyankopɔn ntam aware, na nkɔmhyɛfo no rebɔ mmɔden de wɔn resan akɔ Onyankopɔn nkyɛn, efisɛ wɔkyerɛɛ nkɔmhyɛfo no dwumadi ase sɛ ɛyɛ adanse a ɛkyerɛ Onyankopɔn akwankyerɛ. Eyi nyinaa so, na wɔkɔ so po nkɔmhyɛfo no nkrasɛm nyinaa a wɔde brɛɛ wɔn no. Saa nnaadaa no ara baa Adventism so wɔ 1863 mu.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

அட்வென்டிசம், வில்லியம் மில்லரின் ஊழியத்தின் மூலம் ஒன்றுகூட்டப்பட்ட இயக்கத்தை நிராகரித்து, எலியா (வில்லியம் மில்லர்) வழங்கிய மோசேயின் “ஏழு காலங்கள்” என்ற செய்தியை அவர்கள் நிராகரித்த அதே ஆண்டில், சட்டபூர்வமாகப் பதிவு செய்யப்பட்ட ஒரு சபையாக மாறுவதைக் தேர்ந்தெடுத்தது. அதே ஆண்டில், அவர்கள் போலியான ஒரு தீர்க்கதரிசன அட்டவணையை உருவாக்கினர்; அதை இனி வாசிக்க முடியாததாகவும், அதனை விளக்க ஒரு துண்டுப்பிரசுரம் தேவைப்பட்டதால், அது ஹபக்கூக் 2:3 இன் படி இனி “பேச” முடியாததாகவும் இருந்தது. ஹபக்கூக்கின் அட்டவணைகள் இருந்தபடியே வாசிக்கக்கூடியவையாக இருந்தன; ஆகையால் அவை “பேச” முடிந்தன.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Ադվենտիզմը հրաժարվեց կատարել որևէ ինքնաքննություն այն ընտրության վերաբերյալ, որ կատարեց 1863 թվականին, որովհետև, ի վերջո, նրանք իրենց մեջ ունեին մարգարեուհուն, ինչը, նրանց կարծիքով, ապացուցում էր, որ իրենք Հայտնության գրքում նույնացված մնացորդ ժողովուրդն էին, որն ուներ Մարգարեության Հոգին։ Նրանք դրսևորեցին հին Իսրայելի նույն ոգին և վերաբերմունքը, և այն ապստամբությունը, որ սկսվեց Միլլերի կողմից հայտնաբերված առաջին գոհարի մերժումով, ի վերջո նրանց տարավ նաև «ամենօրյա»-ի գոհարի վերաբերյալ Միլլերի նույնացման մերժմանը։

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

اسرائیلِ جدید، فہمِ مِلر کو کہ ’’روزانہ‘‘ بت‌پرست روم کی ایک علامت ہے، رد کر دیا؛ اور بت‌پرست روم اپنی باری میں شیطان کی علامت ہے؛ اور اس نے یہ دعویٰ کیا کہ ’’روزانہ‘‘ مسیح کی علامت ہے۔ دوسرے لفظوں میں، اسرائیلِ جدید نے ایک شیطانی علامت کو مسیح کی علامت کے طور پر قبول کرنا پسند کیا۔ جس طرح قدیم اسرائیل نے اعلان کیا تھا کہ قیصر کے سوا ان کا کوئی بادشاہ نہیں، حالانکہ وہ بت‌پرست روم کا نمائندہ تھا، اور بت‌پرست روم شیطان کی علامت ہے۔

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Ay peyğemberî anvîkirinê de, ew hilbijartin hewce dikir ku Îsraêla nûjen divê beşên heft, heşt û neh ên Daniel ji nû ve tarîf bike; ew jî hemû ew beş in ku bi Çemê Ulai têne nîşandan, û zêdebûna zanînê di dîroka Millerî de bûn. Ew ê mecbûr bibin ku wan beşan biguherînin, ji ber ku beşa heştan rasterast sê caran behsa “ya rojane” dike.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

بہتے ہوئے تاریخِ زمانہ کے جبر کے تحت—جہاں دریائے اُولایؔ کی رُؤیا کا مہر کھولا گیا تھا—میلریوں کو مسیح کے واپس آنے اور اپنے ابدی بادشاہی کے قیام سے پہلے، جیسا کہ دانی ایل کے باب دو میں ممثَّل ہے، کوئی اور زمینی سلطنت نظر نہ آتی تھی۔ لہٰذا اُنہوں نے روم کی چوتھی سلطنت کو ایک ہی سلطنت مانا جس کے دو پہلو تھے۔ اُن دو پہلوؤں کی براہِ راست نمائندگی دانی ایل کے ابواب سات اور آٹھ میں کی گئی ہے۔ دانی ایل واضح کرتا ہے کہ جو رُؤیا اسے باب آٹھ میں ملی، اسے باب سات کی رُؤیا کے ساتھ مربوط سمجھا جائے۔

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

Da lɔn yeta la, keŋ Belešazzar naŋa yɛlɛna siŋ ni, mɔrɔyɔrɔ dɔrɔn kɛna n ye, n Daniel yɛrɛ, kɔfɛ o la min y’a bɔ n ye fɔlɔ. Daniel 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

ʾeḥezôn “ʾăšer nirʾâ ʾel” Dāniyyēl “bāriʾšôn” hûʾ hāʾeḥezôn šel perek shevaʿ.

In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

I te tahi matahiti matamua o Belesasara te arii no Babulonia, ua ite Daniela i te hoe moemoeâ e te mau orama o tona upoo i nia i to ’na roi; i muri iho ua papai oia i taua moemoeâ ra, e ua faaite i te tumu parau poto o taua mau mea ra. Daniela 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

رؤیای دوگانه، دو بُعد از پادشاهی‌های نبوتِ کتاب‌مقدس را بازنمایی می‌کنند که نخست در فصل دوم دانیال به تصویر کشیده شده بودند. چهار پادشاهیِ بابل، ماد و فارس، یونان و روم، در فصل هفتم و سپس بار دیگر در فصل هشتم تکرار شدند، اما با تمایزی میان عناصر سیاسیِ آن چهار پادشاهی و عناصر دینیِ همان چهار پادشاهی. در دانیال هفت، پادشاهی‌ها به‌وسیلهٔ درندگانِ شکارگر نمایانده می‌شوند، اما در فصل هشتم همان پادشاهی‌ها به‌وسیلهٔ حیواناتِ قدسیِ مذبحی عرضه می‌گردند. دانیال آرزو داشت رؤیای فصل هفتم را دریابد، و جبرئیل نزد او آمد تا آن را برایش توضیح دهد.

I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

Ngiyan, Daniel, ngangidabukile emoyeni wami phakathi komzimba wami, lemibono yekhanda lami yangikhathaza. Ngasondela komunye walabo ababemi khona, ngambuza iqiniso lakho konke lokhu. Ngakho wangitshela, wangazisa incazelo yalezo zinto. Lezizilo ezinkulu, ezine, zingamakhosi amane, azavela emhlabeni. Kodwa abangcwele boPhezukonke bazakwemukela umbuso, bawudle ifa umbuso kuze kube nini lanini, yebo, kuze kube phakade laphakade. Daniel 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Daniel waxa loo sheegay in afarta bahal ay ahaayeen afar boqortooyo oo dhuleed oo jiri doona ilaa laga dhiso boqortooyada weligeed ah ee Ilaah, taas oo waafaqsan cutubka labaad ee Daanyeel. Waxa jiri lahaa afar boqortooyo oo dhuleed oo ka horrayn doona imaatinka boqortooyada weligeed ah ee Ilaah, sida uu u matalay dhagaxii buurta laga soo jaray ee dhulka oo dhan buuxiyey cutubka labaad.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Sister White alonqern, Vahiy’nin on üçüncü babındaki yer canavarını ele alırken, o dört krallığa ilişkin Millerci anlayışı, Millercilerin anlayışının çok ötesine taşıdı.

“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

«اس مرحلے پر ایک اور علامت پیش کی جاتی ہے۔ نبی فرماتا ہے: ”میں نے ایک اور حیوان کو زمین میں سے نکلتے دیکھا؛ اور اُس کے دو سینگ برّہ کی مانند تھے۔“ آیت 11۔ اس حیوان کی ظاہری صورت اور اس کے اُبھرنے کا طریقہ، دونوں اس بات کی نشان دہی کرتے ہیں کہ وہ قوم جس کی یہ نمائندگی کرتا ہے، اُن قوموں سے مختلف ہے جو پیشتر کی علامتوں میں دکھائی گئی تھیں۔ وہ عظیم سلطنتیں جنہوں نے دنیا پر حکومت کی، نبی دانی ایل کے سامنے درندہ صفت حیوانوں کی صورت میں پیش کی گئیں، جو اُس وقت اُبھریں جب ”آسمان کی چاروں ہوائیں بڑے سمندر پر زور آزما ہو رہی تھیں۔“ دانی ایل 7:2۔ مکاشفہ سترہ میں ایک فرشتہ نے وضاحت کی کہ پانی ”قومیں، اور انبوہ، اور امتیں، اور زبانیں“ ہیں۔ مکاشفہ 17:15۔ ہوائیں نزاع کی علامت ہیں۔ آسمان کی چاروں ہواؤں کا بڑے سمندر پر زور آزما ہونا، فتح و انقلاب کے اُن ہولناک مناظر کی نمائندگی کرتا ہے جن کے ذریعے سلطنتیں اقتدار تک پہنچی ہیں۔» تصادمِ عظیم، 439۔

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Lophoofolo ke matšoao a tlhōlo e ileng ea finyelloa ha mebuso e ne e kena pusong. Ka boprofeta, sebata se jang nama se emela matla a lipolotiki, a moruo le a sesole a ’muso. Mebuso eona eo e emetsoeng ho Daniele khaolo ea bobeli le ea bosupa, e boetse e emetsoe khaolong ea borobeli, empa moo kaofela ha eona e amahanngoa le likarolo tse nkiloeng sehalalelong sa Molimo, ’me ka ho etsa joalo e emela karolo ea bolumeli ea mebuso eo, hobane kaofela ha eona e ne e le kopano ea kereke le ’Muso.

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

ବେଲଶାଜର ରାଜାଙ୍କ ରାଜ୍ୟାଭିଷେକର ତୃତୀୟ ବର୍ଷରେ, ପ୍ରଥମେ ଯାହା ମୋତେ ପ୍ରକାଶିତ ହୋଇଥିଲା, ତାହାର ପରେ ଆଉ ଗୋଟିଏ ଦର୍ଶନ ମୋତେ, ଅର୍ଥାତ୍ ମୋତେ ଦାନିଏଲକୁ, ପ୍ରକାଶିତ ହେଲା। ଏବଂ ମୁଁ ସେହି ଦର୍ଶନରେ ଦେଖିଲି; ଏବଂ ଏମିତି ହେଲା ଯେ, ଯେତେବେଳେ ମୁଁ ଦେଖୁଥିଲି, ସେତେବେଳେ ମୁଁ ଏଲାମ ପ୍ରଦେଶରେ ଥିବା ଶୂଶନ ଦୁର୍ଗରେ ଥିଲି; ଏବଂ ମୁଁ ସେହି ଦର୍ଶନରେ ଦେଖିଲି ଯେ ମୁଁ ଉଲାଇ ନଦୀ ପାଖରେ ଅଛି। ତାପରେ ମୁଁ ମୋ ଆଖି ଉପରକୁ ଉଠାଇ ଦେଖିଲି, ଏବଂ ଦେଖ, ନଦୀ ସମ୍ମୁଖରେ ଦୁଇଟି ଶିଙ୍ଗ ଥିବା ଗୋଟିଏ ଭେଡ଼ା ଦାଁଡି ଥିଲା; ଏବଂ ସେହି ଦୁଇଟି ଶିଙ୍ଗ ଉଚ୍ଚ ଥିଲା; କିନ୍ତୁ ଗୋଟିଏ ଅନ୍ୟଟିଠାରୁ ଅଧିକ ଉଚ୍ଚ ଥିଲା, ଏବଂ ଯେଉଁଟି ଅଧିକ ଉଚ୍ଚ, ସେଟି ପରେ ଉପଜିଲା। ମୁଁ ସେହି ଭେଡ଼ାକୁ ପଶ୍ଚିମଦିଗକୁ, ଉତ୍ତରଦିଗକୁ ଏବଂ ଦକ୍ଷିଣଦିଗକୁ ଧକ୍କା ଦେଉଥିବାରେ ଦେଖିଲି; ଯେପର୍ଯ୍ୟନ୍ତ କୌଣସି ପଶୁ ତାହାର ସମ୍ମୁଖରେ ଠିଆ ହୋଇପାରିଲା ନାହିଁ, ଏବଂ ତାହାର ହାତରୁ ଉଦ୍ଧାର କରିପାରିବା ପାଇଁ କେହି ମଧ୍ୟ ଥିଲେ ନାହିଁ; କିନ୍ତୁ ସେ ନିଜ ଇଚ୍ଛାନୁସାରେ କାର୍ଯ୍ୟ କଲା ଏବଂ ମହାନ ହେଲା। ଆଉ ମୁଁ ଯେତେବେଳେ ଏହା ବିଷୟରେ ଚିନ୍ତା କରୁଥିଲି, ଦେଖ, ପଶ୍ଚିମଦିଗରୁ ସମସ୍ତ ପୃଥିବୀର ପୃଷ୍ଠ ଉପରେ ଦିଆରି କରି ଗୋଟିଏ ଛାଗ ଆସିଲା, ଏବଂ ସେ ଭୂମିକୁ ସ୍ପର୍ଶ କଲା ନାହିଁ; ଏବଂ ସେହି ଛାଗର ଆଖି ମଧ୍ୟରେ ଗୋଟିଏ ପ୍ରସିଦ୍ଧ ଶିଙ୍ଗ ଥିଲା। ଏବଂ ସେ ସେହି ଦୁଇଟି ଶିଙ୍ଗ ଥିବା ଭେଡ଼ା ପାଖକୁ ଆସିଲା, ଯାହାକୁ ମୁଁ ନଦୀ ସମ୍ମୁଖରେ ଦାଁଡିଥିବାରେ ଦେଖିଥିଲି, ଏବଂ ସେ ନିଜ ଶକ୍ତିର କ୍ରୋଧାବେଗରେ ତାହାର ଦିଗକୁ ଧାଇଗଲା। ଏବଂ ମୁଁ ଦେଖିଲି ଯେ ସେ ଭେଡ଼ାର ନିକଟକୁ ଆସିଲା, ଏବଂ ସେ ତାହାଙ୍କ ବିରୁଦ୍ଧରେ କ୍ରୋଧେ ଉଦ୍ଦୀପ୍ତ ହେଲା, ଏବଂ ସେ ଭେଡ଼ାକୁ ଆଘାତ କଲା ଓ ତାହାର ଦୁଇଟି ଶିଙ୍ଗ ଭାଙ୍ଗିଦେଲା; ଏବଂ ସେହି ଭେଡ଼ାର ପକ୍ଷରେ ତାହାର ସମ୍ମୁଖରେ ଠିଆ ହୋଇପାରିବା ପାଇଁ କୌଣସି ଶକ୍ତି ରହିଲା ନାହିଁ, କିନ୍ତୁ ସେ ତାହାକୁ ଭୂମିକୁ ଫିଙ୍ଗିଦେଲା ଏବଂ ତାହାକୁ ପାଦତଳେ ଦଳିଦେଲା; ଏବଂ ସେହି ଭେଡ଼ାକୁ ତାହାର ହାତରୁ ଉଦ୍ଧାର କରିପାରିବା ପାଇଁ କେହି ମଧ୍ୟ ନଥିଲେ। ଏହିପରି ସେହି ଛାଗ ଅତ୍ୟନ୍ତ ମହାନ ହେଲା; ଏବଂ ସେ ଯେତେବେଳେ ସଶକ୍ତ ଥିଲା, ସେହି ବଡ଼ ଶିଙ୍ଗ ଭାଙ୍ଗିଗଲା; ଏବଂ ତାହାର ସ୍ଥାନରେ ଆକାଶର ଚାରି ପବନ ଦିଗକୁ ଚାରିଟି ପ୍ରସିଦ୍ଧ ଶିଙ୍ଗ ଉପଜିଲା। ଦାନିଏଲ 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

अध्याय आठ डेनियल द्वारा इस पुष्टि के साथ आरम्भ होता है कि वह उस समय बाइबिल की भविष्यवाणी के प्रथम राज्य (बाबुल) के इतिहास में जीवित था, परन्तु उसका दर्शन किसी ऐसे प्रतीक की पहचान नहीं करता जो बाबुल का प्रतिनिधित्व करने वाला था, क्योंकि वह उस मेढ़े से आरम्भ होता है जो मेदो-फारस के दूसरे पार्थिव राज्य का प्रतिनिधित्व करता था। बाबुल के किसी प्रतीक की अनुपस्थिति उद्देश्यपूर्ण है, क्योंकि बाबुल की एक प्रमुख विशेषता यह है कि वह ऐसे राज्य का प्रतिनिधित्व करता है जो हटा दिया जाता है, और उसके पश्चात पुनःस्थापित किया जाता है, जैसा कि नबूकदनेस्सर के “सात काल” तक पशु के समान जीवन बिताने में निरूपित है। उन “सात कालों” के दौरान आध्यात्मिक बाबुल का एक तत्त्व (पोपतंत्र) निरूपित होता है, क्योंकि पोपतंत्र वही राज्य है जो सत्तर प्रतीकात्मक वर्षों तक भुला दिया जाता है, जिनके दौरान उसे घातक घाव लगा हुआ था। यह तथ्य कि डेनियल यह पहचान कराता है कि उसे यह दर्शन “राजा बेलशस्सर के राज्य के तीसरे वर्ष में” प्राप्त हुआ, बाबुल को उस राज्य के रूप में चिन्हित करता है जो मेदो-फारस के दूसरे राज्य से पहले आता है, परन्तु यह बाबुल को उस गुप्त, अथवा भूले हुए राज्य के रूप में बल देता है जो एक राजा के दिनों में भुला दिया जाता है।

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

دەگای وەھشییەکانی بەشی هەشتەم، ئاژەڵی ڕاو نیین؛ بەڵکو ئەو ئاژەڵانەن کە لە خزمەتی پەرستگادا وەک ئاژەڵی قوربانی بەکاردەھاتن. شانشینی چوارەم وەک «شاخێکی بچووک» نیشان دراوە، نە وەک ئاژەڵێک؛ بەڵام شاخ بەشێک بووە لە پەرستگای خودا، چونکە قوربانگاکانی پەرستگای خودا لە شێوازەکانیاندا شاخیان هەبوو.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Maʼnii raajii afurtan raajii raajii raajii raajii raajii raajii Wangeelaa keessatti raajii Daaniʼeel keessatti jechoota iddoo qulqulluu wajjin ibsaman qofa utuu hin taʼin, seenaa boqonnaichaa keessatti jechoonni tajaajila iddoo qulqulluu Waaqayyoo irraa kallattiidhaan argaman hedduun ni jiru. Seenaichi boqonnaa sana keessa jiru jechoota Ibrootaa tajaajila iddoo qulqulluu irraa fudhatamaniin dhiyaateera; akkasumas gochi aarsaa tajaajila iddoo qulqulluu keessatti dhiyeessuu caasaa boqonnaichaa keessatti ijaaramee jira. Daaniʼeel taʼe jedhamee yaadamee boqonnaa torbaffaa fi saddeettaffaa walitti hidhachiisuu isaatiin, warra arguuf fedhii qabanitti, boqonnaan torbaffaan mootummaa-mala mootummaa raajii Macaafa Qulqulluu adda baasaa akka jiru, boqonnaan saddeettaffaan immoo amantii-mala mootummaa raajii Macaafa Qulqulluu adda baasaa akka jiru ni mulʼata.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

아드벤티즘은 이 사실을 사탄적 우화들로 덮어 감출 수밖에 없었으니, 이는 이러한 인식이 밀러의 보석들이 하나님께서 의도하신 그대로였음을 드러내기 때문이다. 그들이 “매일”에 대한 밀러의 이해를 거부한 것은 “하나님께서는 아무 이해도 갖고 계시지 않았다”는 주장으로 표상되나니, 이는 하나님께서 거룩한 천사들의 봉사를 통하여 그 틀을 밀러에게 주셨을 때 그것이 정확하지 않았다고 그들이 주장하기 때문이다.

Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

Na nginahanglan gayud nga ang inyong pagbalit-ad sa tanang butang pagaisipon ingon sa lapok sa magkokolon; kay moingon ba ang binuhat mahitungod kaniya nga nagbuhat niini, Wala niya ako buhata? o moingon ba ang butang nga hinulma mahitungod kaniya nga mihulma niini, Wala siyay salabutan? Isaias 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Katrang a Miller ket ti naammoanna ken inaramidna a naipadto a balkas; ngem manipud idi 1863 ken sumarsaruno, nagsubli ti Adventismo kadagiti teolohikal nga ar-aramiden ti napukaw a Protestanismo ken Katolisismo tapno mailemmeng dagiti alahas iti tagtagainep ni Miller. Inawat ti Adventismo ti maysa a biddut a balkas (ti banag a naibalkas), tapno ilaksid ti trabaho, ken kasta met ti Nangaramid iti trabaho. Iti panangaramidda daytoy, ibagada a ti Nangaramid iti trabaho ket awan iti pannakaawatna. Ti panangilaksid iti dayta a balkas ket, idi ken ita pay, maysa a panangilaksid iti panagnadkad a pannakaammo a naibuklat idi 1798. Dagidiay nga agtukiad iti panagnadkad a pannakaammo, ilaksidda ti trabaho ken ti Nangaramid iti trabaho, ket iti pannakaibaga ni Daniel, isuda “dagiti nadangkes.”

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 12:10.

Tsin annemṛan robej renaj, im emmen bwin, im kajoorir; ak ro remōj an nana in nana: im ejelok ro remōj nana enaj mour; ak ro remaron renaj mour. Daniel 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“Ibiyibi bazokora ibibi,” bityo hakagaragazwa kwanga ukuri kugenda kurushaho no gukomera. Ukwanga kw’ababi iyi miterere y’ishingiro ni ukwanga Imana, kandi na bwo Imana yanga ababi ku bw’ukwanga bagerageza gushyiraho binyuze mu miterere y’ishingiro y’impimbano.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Миний ард түмэн мэдлэггүйгээсээ болж сүйрч байна. Чи мэдлэгийг няцаасан учраас, Би ч бас чамайг няцааж, чи Надад тахилч байхгүй болно. Чи өөрийн Бурханы хуулийг мартсан тул, Би ч бас чиний үр хүүхдийг мартах болно. Хосеа 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Katunayan ti Dios, nga isu idi dagiti “padi” ti Dios manipud 1844 agingga 1863, ket naikkatanda gapu iti pannakakurangda iti “pakaammo” a napadakkel babaen iti ministerio ni William Miller. Napateg a kitaen ti lawag ti maikaennem a bersikulo idiay Hosea, ta ti lawag ket ipakitana ti agpangato a panagsukir a maibusor iti kinapudno, a naisinnup a kas ti “pakaammo.”

Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

اے بنیِ اسرائیل، خداوند کا کلام سنو؛ کیونکہ خداوند کو اس ملک کے باشندوں سے نزاع ہے، اس لیے کہ ملک میں نہ سچائی ہے، نہ رحمت، نہ خدا کی معرفت۔ قسم کھانے، جھوٹ بولنے، خون کرنے، چوری کرنے اور زنا کرنے سے وہ حد سے گزر گئے ہیں، اور خون خون سے جا ملا ہے۔ اِس سبب سے ملک ماتم کرے گا، اور جو کوئی اُس میں بستا ہے وہ نڈھال ہو جائے گا، میدان کے درندوں اور آسمان کے پرندوں سمیت؛ بلکہ سمندر کی مچھلیاں بھی جاتی رہیں گی۔ تو بھی کوئی شخص نہ جھگڑا کرے، نہ کسی کو ملامت دے؛ کیونکہ تیرے لوگ اُن لوگوں کی مانند ہیں جو کاہن سے جھگڑتے ہیں۔ اِس لیے تُو دن کے وقت گرے گا، اور نبی بھی رات کے وقت تیرے ساتھ گرے گا، اور میں تیری ماں کو ہلاک کروں گا۔ میرے لوگ معرفت نہ ہونے کے سبب سے ہلاک ہوئے؛ چونکہ تُو نے معرفت کو ردّ کیا ہے، اِس لیے میں بھی تجھے ردّ کروں گا، تاکہ تُو میرے لیے کاہن نہ رہے؛ اور چونکہ تُو اپنے خدا کی شریعت کو بھول گیا ہے، اِس لیے میں بھی تیری اولاد کو بھول جاؤں گا۔ جیسے جیسے وہ بڑھے، ویسے ویسے انہوں نے میرے خلاف گناہ کیا؛ اِس لیے میں اُن کے جلال کو رسوائی سے بدل دوں گا۔ وہ میرے لوگوں کے گناہ کو کھا جاتے ہیں، اور اُن کی بدکرداری پر دل لگاتے ہیں۔ اور جیسی قوم، ویسا کاہن ہوگا؛ اور میں اُن کی روشوں کے سبب اُن کو سزا دوں گا، اور اُن کے اعمال کا بدلہ اُن کو دوں گا۔ کیونکہ وہ کھائیں گے، پر آسودہ نہ ہوں گے؛ وہ حرام کاری کریں گے، پر بڑھیں گے نہیں؛ کیونکہ انہوں نے خداوند کی طرف توجہ کرنا چھوڑ دیا ہے۔

Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

වෙශ්‍යාකමද වයින්ද අලුත් වයින්ද හෘදය අපහරණය කරති. මාගේ ජනතාව තමන්ගේ කැටයම් කළ දේවතා අසලින් උපදේශය අසති, ඔවුන්ගේ දණ්ඩයද ඔවුන්ට ප්‍රකාශ කරයි; මක්නිසාද වෙශ්‍යාකමේ ආත්මය ඔවුන් වැරදි මාර්ගයට ගෙන ගොස් ඇත, ඔව්හු තමන්ගේ දෙවියන්ගේ අධිපත්‍යයෙන් ඉවත්ව වෙශ්‍යාකමේ ගොස් ඇත. ඔව්හු කඳු මුදුන් මත පූජා කරති, ගිරිකුළ මත ධූප පුදති, ඔක්, පොප්ලර් සහ එල්ම් වෘක්ෂයන් යටතේද එහි සෙවණ හොඳ බැවින් එසේ කරති. එබැවින් ඔබගේ දූවරු වෙශ්‍යාකම කරනු ඇත, ඔබගේ බිරින්දෑවරු අනාචාරය කරනු ඇත. ඔබගේ දූවරු වෙශ්‍යාකම කරන කලද, ඔබගේ බිරින්දෑවරු අනාචාරය කරන කලද, මම ඔවුන්ට දඬුවම් නොකරන්නෙමි; මක්නිසාද ඔවුන්ම වෙශ්‍යාවන් සමඟ වෙන්ව ගොස්, වේශ්‍යාවන් සමඟ පූජා කරති. එබැවින් අවබෝධය නැති ජනතාව වැටෙනු ඇත. ඉශ්‍රායෙල්, නුඹ වෙශ්‍යාකම් කළ ද, යූදා වරද නොකරන සේ වන්න. ගිල්ගාල් වෙත නොයන්න; බෙත්අවෙන් වෙත ඉහළට නොයන්න; “ස්වාමීන්වහන්සේ ජීවමානය” කියා දිවුරා නොකියන්න. මක්නිසාද ඉශ්‍රායෙල් අකීකරු ගව දෙනෙකු මෙන් ආපසු හැරෙමින් සිටියි. දැන් ස්වාමීන්වහන්සේ ඔවුන් විශාල ස්ථානයක බැටළු පැටවෙකු මෙන් ආහාර දෙනු ඇත. එප්‍රායිම් රූපවලට බැඳී ඇත; ඔහු තනිවම තබා දමන්න. ඔවුන්ගේ පානය ඇඹුල් වී ඇත; ඔව්හු නිරන්තරයෙන් වෙශ්‍යාකම කරති. ඇගේ පාලකයෝ ලැජ්ජාවෙන් “දෙන්න” යැයි ප්‍රේම කරති. සුළඟ ඇය තම පියාපත් තුළ බැඳගෙන ගොස් ඇත; ඔවුන් තමන්ගේ පූජා නිසා ලජ්ජාවට පත් වනු ඇත. හෝෂෙයා 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

የሆሴዕ ማስጠንቀቂያ እንዲህ ይላል፤ “በምድሪቱ ውስጥ እውነትም ሆነ ምሕረትም ሆነ የእግዚአብሔር እውቀት ስለሌለ፣ እግዚአብሔር ከምድሪቱ ነዋሪዎች ጋር ክርክር አለው።” አድቬንቲዝም የእግዚአብሔር የመጨረሻዎቹ ዘመናት ሕዝብ ነው። የድርብ መጥረጊያው ሰው ወደ ሚለር ክፍል በሚገባበት ቀን፣ አድቬንቲዝም፣ ሕዝቡን፣ ካህናቱን፣ ነቢያቱንም ጨምሮ፣ “የማያስተውል ይወድቃል፤” ምክንያቱም “ከጣዖታት ጋር ተባብረዋልና።” ጣዖቶቻቸው በሐሰተኛ አወቃቀር ውስጥ የተሸመኑ ሐሰተኛ ትምህርቶቻቸው ናቸው።

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Atakeyyan ak ka nekk ci bañ ngir yokkute xam-xam mooy yokkute atake bu jëm ci kanam, ba mu agsi ci fan wi seen waxtu nattu jeexee ak yégle ne ñoom dañoo boole ak jàngale yu fen yu ñuy balayee génne ci néegu Miller. Seen atake dees na ko fésal ni mooy def njaboot gu ay laabaan sax ci lépp. Li dale ci 1863 ba kera mujjug waxtu nattu ba, ñoom sax dañuy atake ba ci mujj Boroom bi tufli leen génne ci gémmiñam.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Rebelión yachayta mana chaskiyqa paykunapa “sapa kuti” wachuq kaywanmi rikuchisqa karqa; mana kaqchu chaylla hebreo simi kikin, ichaqa ninanqa kikinllataqmi hebreo simi “tamid” nisqawan, chayqa “sapa kuti” nin; chaytaq Danielpa qillqanpi “sapa p’unchay” nisqaman tikrasqa kashan.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Taanzoo taxtáajtin yich u xookil ti kan yóok'ol kaajilo'ob ti ts'íib prophecy ti Biblia ichil u láak' ts'íib.

“Then I 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

«បន្ទាប់មក ខ្ញុំបានឃើញទាក់ទងនឹង “ប្រចាំថ្ងៃ” ថា ពាក្យ “យញ្ញបូជា” គឺជាពាក្យដែលប្រាជ្ញារបស់មនុស្សបានបំពេញបន្ថែមចូលទៅ ហើយមិនមែនជាកម្មសិទ្ធិរបស់អត្ថបទដើមទេ; ហើយថា ព្រះអម្ចាស់បានប្រទានទស្សនៈត្រឹមត្រូវអំពីវាដល់អ្នកទាំងឡាយដែលបានប្រកាសសម្រែកអំពីម៉ោងជំនុំជម្រះ។ កាលដែលមានសាមគ្គីភាព មុនឆ្នាំ 1844 ជិតជាទាំងអស់បានរួបរួមគ្នាលើទស្សនៈត្រឹមត្រូវអំពី “ប្រចាំថ្ងៃ”; ប៉ុន្តែ ចាប់តាំងពីឆ្នាំ 1844 មក ក្នុងភាពច្របូកច្របល់ ទស្សនៈផ្សេងៗទៀតត្រូវបានទទួលយក ហើយសេចក្តីងងឹត និងភាពច្របូកច្របល់ក៏បានកើតតាមមក»។ Review and Herald, November 1, 1850.