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.
“Roojoowwan” kitaaba Daaniʼel keessa jiru akka mallattoo Roomaa waaqeffannaa waaqota hedduu qabu yookaan waaqeffannaa waaqota hedduutti William Milleriin beekame; garuu bara dhumaatti inni mallattoo dhugaa buʼuuraa William Miller mormuu ti. Inni fincila bara 1863 keessatti jalqabe keessaa dhuma isaa agarsiisa; jechuunis hubannaa Miller waaʼee “torban yeroo” Museen keessatti Leewwota digdamii jaha ibse mormuudhaan jalqabe. Yeroo Adventizimii “roojoowwan” akka waaqeffannaa waaqota hedduutti sirriitti adda baafame sana mormanitti, mallattoo Seexanaa gara mallattoo Kiristoositti geeddaran. Isaayaan hojii kun wantoota mataa gadi-galchuu akka ture adda baasa. Mormiin “roojoowwan” bara 1930moota keessatti (dhaloota sadaffaa Adventizimii) sirnaan hundeeffame; garuu inni erga bara 1901 (dhaloota lammaffaa Adventizimii) jalqabee falmii taʼee ture. Akkuma Israaʼel durii keessatti ture, dhugaa suuta suuta mormuun dogoggora keessaa wantoota cubbuu dhiifama hin qabne of keessaa qabu tokko fudhachuudhaan xumurame.
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.
Dhambi iscafin waayey ee Yuhuuddii muran-badnayd waxaa lagu muujiyey markii ay shuqulladii Masiixu sameeyey u aqoonsadeen inay yihiin shuqullada Shayddaanka. Israa’iiltii hore waa astaanta ugu weyn ee Israa’iilka casriga ah, Israa’iilka casriga ahna wuxuu sameeyey isla waxaas oo kale, hase ahaatee si rogan. Waxay qaateen shuqulladii Shayddaanka (jaahilnimada), oo shuqulladaasna waxay ku nisbeeyeen Masiixa. Caasinnimadii Israa’iiltii hore waxa ku jiray doorashadoodii ay Shayddaan ugu doorteen boqorkooda.
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.
Nítorí náà, nígbà tí Pílátù gbọ́ ọ̀rọ̀ náà, ó mú Jésù jáde, ó sì jókòó lórí ìtẹ́ ìdájọ́ ní ibi kan tí a ń pè ní Pàfémẹ́ntì, ṣùgbọ́n ní èdè Hébérù, Gábátà. Ó sì jẹ́ ọjọ́ ìmúrasílẹ̀ Ìrékọjá, ní àkókò bí agogo kẹfà; ó sì wí fún àwọn Júù pé, Kíyèsi i, Ọba yín! Ṣùgbọ́n wọ́n kígbe pé, Kúrò pẹ̀lú rẹ̀, kúrò pẹ̀lú rẹ̀, kàn án mọ́ àgbélébùú. Pílátù wí fún wọn pé, Ṣé èmi yóò kàn Ọba yín mọ́ àgbélébùú bí? Àwọn olórí àlùfáà dáhùn pé, A kò ní ọba mìíràn bí kò ṣe Késárì. Nítorí náà, ó fi í lé wọn lọ́wọ́ láti kàn án mọ́ àgbélébùú. Wọ́n sì mú Jésù, wọ́n sì mú un lọ. Johanu 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.
Pilate était le représentant de la Rome païenne, et Sœur White identifie que le dragon qui fut précipité du ciel dans Apocalypse chapitre douze est Satan, mais, dans un sens secondaire, le dragon est aussi la Rome païenne. Le dragon est donc symbolisé par « le perpétuel ». La fin de la rébellion de l’ancien Israël, lorsqu’ils proclamèrent publiquement : « Nous n’avons de roi que César », représentait leur déclaration publique qu’ils étaient les sujets de leur roi, et leur roi était Satan. Cette rébellion contre Dieu comme Roi commença aux jours du prophète Samuel, lorsqu’ils rejetèrent Dieu comme leur roi et exigèrent qu’un roi humain leur soit donné afin qu’ils puissent être comme les autres nations.
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.
So then all olketa olketa elder blong Israel olketa kam tugeta, olketa i kam long Samuel long Ramah, mo olketa sei long hem, “Lukim, iu olketa old finis, mo olketa son blong iu olketa no waka long olketa wei blong iu. From dat, mekem wanfala king for i jajem mifala olsem olketa evri nara nation.” Bat disfala samting i no mekem Samuel hapi, taem olketa sei, “Givim wanfala king for i jajem mifala.” Mo Samuel prea long Lord. Mo Lord i sei long Samuel, “Harem voice blong olketa pipol long evri samting wea olketa talem long iu; from olketa no rejectim iu, bat olketa rejectim mi, mekem mi no rul ova long olketa. Olsem evri waka wea olketa bin duim from day wea mi tekem olketa kamap aot long Egypt kasem disfala day, wea olketa bin forsakem mi, mo olketa bin servem olketa nara god, olsem nao olketa duim tu long iu.” 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.
Isra’el ya kala te faa ite e ne nau teeni te Atua, pe ko tanau manako ki se tupu faka-te lalolagi ka fakasolo atu o oko ki te tulaga telā ne tamate ei ne latou te Mesia i luga i te satauro, kae filifili a Satani mo fai ko tanau tupu. Ne ‵funagina tanau ‵teke mai i olotou mata e ala i olotou manatu amiotonu faka-lotou eiloa, me faitalia me ne teeni ne latou te Atua, ne tumau eiloa latou mo fai te kau filifilia, me i te otiga loa, e pelā mo te lotou fakasakosakoga, ne tumau eiloa te Atua i te tausi ne ia o se galuega pelofeta tapu, ke oko foki ki te taimi mai tua ifo o Samuelu.
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.
Wɔkyerɛɛ adiyisɛm mu adwumayɛ a adiyifo no yɛe no ase wɔ ɔkwan a ɛnteɛ so, na wogyee dii sɛ Onyankopɔn adiyifo a wɔwɔ wɔn mu no kyerɛ sɛ wɔne Onyankopɔn nkurɔfo a wayi wɔn no. Wɔanhu sɛ na wɔatwe wɔn ho afi Onyankopɔn ho koraa, na adiyifo no rehwehwɛ sɛ wɔsan de wɔn kɔ Onyankopɔn nkyɛn, efisɛ wɔkyerɛɛ adiyifo no dwumadi ase sɛ ɛyɛ adanse a ɛkyerɛ Onyankopɔn akanni. Eyi nyinaa yɛɛ wɔn so wɔ bere a na wɔkɔ so po nkrasɛm a adiyifo a wɔsomaa wɔn baa wɔn nkyɛn no nyinaa. Saa nnaadaa koro no ara baa Adventism so wɔ afe 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”.
ॲडव्हेंटिझमने विल्यम मिलर यांच्या सेवाकार्याद्वारे एकत्र आणलेल्या चळवळीचा नकार केला, आणि ज्या त्याच वर्षी त्यांनी एलियाह (विल्यम मिलर) यांच्यामार्फत दिलेला मोशेचा “सात वेळा” हा संदेश नाकारला, त्याच वर्षी त्यांनी स्वतःला कायदेशीररीत्या नोंदणीकृत मंडळी म्हणून स्थापन करण्याचा निर्णय घेतला. त्याच वर्षी त्यांनी एक बनावट भविष्यवाणीचा नकाशा तयार केला, जो यापुढे वाचता येण्यासारखा राहिला नाही, आणि हबक्कूक 2:3 नुसार तो यापुढे “बोलू” शकत नव्हता, कारण त्याचे स्पष्टीकरण करण्यासाठी एका पत्रकाची आवश्यकता होती. हबक्कूकचे नकाशे जसे होते तसेच वाचता येत होते, आणि म्हणून ते “बोलू” शकत होते.
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.
ਐਡਵੈਂਟਵਾਦ ਨੇ 1863 ਵਿੱਚ ਆਪਣੇ ਕੀਤੇ ਹੋਏ ਚੋਣ-ਫੈਸਲੇ ਦੀ ਕੋਈ ਵੀ ਆਤਮ-ਪੜਤਾਲ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕੀਤਾ, ਕਿਉਂਕਿ ਆਖਿਰਕਾਰ ਉਨ੍ਹਾਂ ਦੇ ਵਿਚਕਾਰ ਉਹ ਭਵਿੱਖਵਕਤਾ ਇਸਤ੍ਰੀ ਮੌਜੂਦ ਸੀ, ਜੋ ਇਹ ਸਾਬਤ ਕਰਦੀ ਸੀ ਕਿ ਉਹੀ ਉਹ ਬਾਕੀ ਰਹਿ ਗਏ ਲੋਕ ਸਨ ਜਿਨ੍ਹਾਂ ਦੀ ਪਹਿਚਾਣ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਕੀਤੀ ਗਈ ਹੈ, ਅਤੇ ਜਿਨ੍ਹਾਂ ਕੋਲ ਭਵਿੱਖਬਾਣੀ ਦਾ ਆਤਮਾ ਸੀ। ਉਨ੍ਹਾਂ ਨੇ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਵਾਲੀ ਹੀ ਆਤਮਾ ਅਤੇ ਮਨੋਵ੍ਰਿੱਤੀ ਪ੍ਰਗਟ ਕੀਤੀ, ਅਤੇ ਉਹ ਬਗਾਵਤ ਜੋ ਮਿਲਰ ਦੁਆਰਾ ਖੋਜੇ ਗਏ ਪਹਿਲੇ ਹੀਰੇ ਦੇ ਅਸਵੀਕਾਰ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ ਸੀ, ਆਖਿਰਕਾਰ “the daily” ਨਾਮਕ ਹੀਰੇ ਬਾਰੇ ਮਿਲਰ ਦੀ ਪਹਿਚਾਣ ਦੇ ਅਸਵੀਕਾਰ ਤੱਕ ਵੀ ਲੈ ਗਈ।
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.
Israeli ya kisasa ilikataa uelewaji wa Miller kuhusu “sadaka ya daima,” ishara ya Rumi ya kipagani, ambayo nayo ni ishara ya Shetani, na ikadai kwamba “sadaka ya daima” ni ishara ya Kristo. Kwa maneno mengine, Israeli ya kisasa ilichagua kuukubali mfano wa kishetani kuwa ishara ya Kristo. Kama vile Israeli ya kale ilivyotangaza kwamba hawana mfalme ila Kaisari, mwakilishi wa Rumi ya kipagani, ambayo ni ishara ya Shetani.
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.
Términos de aplicación profética, esa elección exigía que el Israel moderno tuviera que redefinir los capítulos siete, ocho y nueve de Daniel, que eran precisamente los capítulos representados por el río Ulai y constituían el aumento de conocimiento en la historia millerita. Se verían obligados a cambiar esos capítulos, pues el capítulo ocho hace referencia directa a “el continuo” en tres ocasiones.
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.
Tutulak mula sa kasaysayan kung saan nabuksan ang pangitain sa Ilog Ulai, wala nang ibang kahariang panlupa na nakikita ang mga Millerita bago magbalik si Cristo at itatag ang Kaniyang walang hanggang kaharian, gaya ng inilalarawan sa ikalawang kabanata ng Daniel. Kaya nga itinuring nila ang ikaapat na kaharian ng Roma bilang iisang kaharian na may dalawang aspeto. Ang dalawang aspektong iyon ay tuwirang inilarawan sa ikapito at ikawalong kabanata ng Daniel. Tinutukoy ni Daniel na ang pangitaing tinanggap niya sa ikawalong kabanata ay dapat maunawaan kaugnay ng pangitain sa ikapitong kabanata.
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.
ਬੇਲਸ਼ੱਸਰ ਰਾਜਾ ਦੇ ਰਾਜ ਦੇ ਤੀਜੇ ਸਾਲ ਵਿੱਚ ਮੈਨੂੰ, ਅਰਥਾਤ ਮੈਨੂੰ ਦਾਨੀਏਲ ਨੂੰ, ਉਸ ਪਹਿਲੀ ਦਰਸ਼ਨ ਤੋਂ ਬਾਅਦ ਇੱਕ ਦਰਸ਼ਨ ਦਿੱਸਿਆ। ਦਾਨੀਏਲ 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
مکاشفهای که «در آغاز» بر دانیال «ظاهر شد»، همان مکاشفهٔ فصل هفتم بود.
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.
Дар соли якуми Белшасар, подшоҳи Бобил, Дониёл бар бистари худ хоб ва рӯъёҳои сари худро дид; пас хобро навишт ва хулосаи воқеаҳоро баён кард. Дониёл 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.
ꯑꯅꯤ ꯗ꯭ꯔꯤꯁ꯭ꯁꯟꯁꯤꯡ ꯑꯁꯤ ꯕꯥꯏꯕꯦꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯗꯥ ꯂꯩꯔꯤꯕ ꯔꯥꯖ꯭ꯌꯁꯤꯡꯒꯤ ꯑꯅꯤ ꯂꯤꯜꯂꯣꯟ ꯑꯃꯥꯒꯤ ꯔꯦꯄ꯭ꯔꯤꯖꯦꯟꯇꯦꯁꯟ ꯑꯃꯥ ꯑꯣꯏꯔꯤ, ꯃꯁꯤ ꯑꯍꯥꯟꯕꯗꯥ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯆꯥꯞꯇꯔ ꯑꯅꯤꯗꯥ ꯏꯔꯛꯂꯦ। ꯕꯦꯕꯤꯂꯣꯟ, ꯃꯦꯗꯣ-ꯄꯔꯁꯤꯌꯥ, ꯒ꯭ꯔꯤꯁ ꯑꯃꯁꯨꯡ ꯔꯣꯃ ꯍꯥꯏꯕ ꯔꯥꯖ꯭ꯌ ꯃꯔꯤ ꯑꯁꯤ ꯆꯥꯞꯇꯔ ꯇꯔꯥꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯍꯥꯏꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯆꯥꯞꯇꯔ ꯅꯤꯄꯥꯜꯗꯥꯁꯨ ꯑꯃꯨꯛ ꯍꯥꯏꯈ꯭ꯔꯦ; ꯑꯗꯨꯕꯨ ꯑꯁꯦꯡꯕꯥ ꯍꯦꯟꯒꯠꯄ ꯑꯃꯗꯤ ꯔꯥꯖ꯭ꯌ ꯃꯔꯤꯒꯤ ꯄꯣꯂꯤꯇꯤꯀꯦꯜ ꯏꯂꯤꯃꯦꯟꯇꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯔꯤꯂꯤꯖꯤꯌꯁ ꯏꯂꯤꯃꯦꯟꯇꯁꯤꯡ ꯃꯔꯛꯇꯥ ꯈꯦꯠꯅꯕ ꯑꯃ ꯂꯩꯔꯦ। ꯗꯥꯅꯤꯌꯦꯜ ꯆꯥꯞꯇꯔ ꯇꯔꯥꯗꯥ, ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯑꯁꯤ ꯁꯥꯟꯅꯕ ꯁꯥꯢ ꯄꯣꯠꯁꯤꯡꯅꯥ ꯔꯦꯄ꯭ꯔꯤꯖꯦꯟꯇ ꯇꯧꯔꯦ, ꯑꯗꯨꯕꯨ ꯆꯥꯞꯇꯔ ꯅꯤꯄꯥꯜꯗꯥ ꯃꯁꯤꯒꯤ ꯃꯁꯛ ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯑꯁꯤ ꯁꯦꯟꯀꯆꯨꯌꯦꯔꯤꯒꯤ ꯁꯥꯢ ꯄꯣꯠꯁꯤꯡꯅꯥ ꯄꯤꯔꯛꯂꯦ। ꯗꯥꯅꯤꯌꯦꯜꯅꯥ ꯆꯥꯞꯇꯔ ꯇꯔꯥꯒꯤ ꯗ꯭ꯔꯤꯁ꯭ꯁꯟ ꯑꯁꯤ ꯈꯪꯕ ꯄꯥꯝꯂꯦ, ꯑꯗꯨꯒ ꯒꯦꯕ꯭ꯔꯤꯑꯦꯜꯅꯥ ꯃꯍꯥꯛꯇꯥ ꯃꯁꯤ ꯁꯟꯗꯣꯛꯄꯥꯛ ꯄꯤꯕꯥ ꯂꯥꯛꯈ꯭ꯔꯦ।
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.
Kaya ako, si Daniel, ay namighati sa aking espiritu sa kaloob-looban ng aking katawan, at ang mga pangitain ng aking ulo ay bumagabag sa akin. Lumapit ako sa isa sa mga nakatayo roon, at itinanong ko sa kaniya ang katotohanan tungkol sa lahat ng ito. Kaya sinabi niya sa akin, at ipinaalam sa akin ang kahulugan ng mga bagay na ito. Ang malalaking hayop na ito, na apat, ay apat na hari, na magsisibangon mula sa lupa. Ngunit tatanggapin ng mga banal ng Kataas-taasan ang kaharian, at aangkinin ang kaharian magpakailanman, samakatuwid baga'y magpakailan-kailanman. 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.
Danieli aliarifiwa kwamba wale wanyama wanne walikuwa falme nne za duniani ambazo zingekuwapo mpaka ufalme wa milele wa Mungu utakaposimamishwa, kwa upatano na Danieli sura ya pili. Kulipaswa kuwapo falme nne za duniani zilizotangulia kuja kwa ufalme wa milele wa Mungu, kama ulivyowakilishwa na jiwe lililokatwa kutoka mlimani na kuijaza dunia yote katika sura ya pili.
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.
Sœur White a porté la compréhension millérite de ces quatre royaumes bien au-delà de l’interprétation millérite, lorsqu’elle a abordé la bête terrestre d’Apocalypse chapitre treize.
“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.
"在此，又引入了另一个表号。先知说：‘我又看见另有一个兽从地中上来；它有两角如同羊羔。’第11节。这兽的外貌以及它兴起的方式，都表明它所代表的国家与前面诸表号所呈现的国度不同。那曾统治世界的大帝国，在先知但以理面前被表为猛兽；当时‘天的四风陡起，刮在大海之上。’但以理书 7:2。在《启示录》第十七章中，一位天使解释说，众水代表‘多民、多人、多国、多方。’启示录 17:15。风乃是争战的象征。天上的四风刮在大海之上，表征列国藉以取得权势之征服与革命的可怕景象。"《善恶之争》，439页。
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.
Les bêtes sont des symboles des conquêtes qui furent accomplies lorsque les royaumes accédèrent au pouvoir. Une bête de proie représente prophétiquement la puissance politique, économique et militaire d’un royaume. Les mêmes royaumes représentés dans Daniel, chapitres deux et sept, sont aussi représentés au chapitre huit; mais là, ils sont tous associés à des éléments tirés du sanctuaire de Dieu, et ce faisant ils représentent l’élément religieux des royaumes, car ils étaient tous une union de l’Église et de l’État.
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.
Katika mwaka wa tatu wa kutawala kwake mfalme Belshaza nilitokewa na maono, naam, mimi Danieli, baada ya yale yaliyonitokea hapo kwanza. Nami nikaona katika maono; ikawa, nilipoona, kwamba nalikuwa huko Shushani, katika ikulu, iliyoko katika jimbo la Elamu; nami nikaona katika maono, nami nalikuwa kando ya mto Ulai. Ndipo nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo mume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko hiyo nyingine, na ile iliyo ndefu zaidi ilimea baadaye. Nikamwona huyo kondoo mume akisukuma upande wa magharibi, na wa kaskazini, na wa kusini; hata hapakuwa na mnyama ye yote awezaye kusimama mbele yake, wala hakuwapo mtu awezaye kuokoa kutoka mkononi mwake; bali alitenda sawasawa na mapenzi yake, akawa mkuu. Nami nilipokuwa nikifikiri, tazama, beberu dume akaja kutoka upande wa magharibi juu ya uso wa dunia yote, wala hakugusa ardhi; naye huyo beberu alikuwa na pembe kubwa iliyoonekana sana kati ya macho yake. Akamjia huyo kondoo mume mwenye pembe mbili, ambaye nilimwona amesimama mbele ya mto, akamkimbilia kwa ghadhabu ya nguvu zake. Nikamwona akimkaribia huyo kondoo mume, naye akachochewa na hasira juu yake, akampiga huyo kondoo mume, akazivunja zile pembe zake mbili; wala hapakuwa na nguvu katika huyo kondoo mume ya kusimama mbele yake, bali akamtupa chini, akamkanyaga; wala hapakuwa na mtu awezaye kumwokoa huyo kondoo mume kutoka mkononi mwake. Basi huyo beberu akawa mkuu sana; na alipokuwa na nguvu, ile pembe kubwa ilivunjika; na badala yake zikamea nne nyingine zilizoonekana sana, kuelekea pande nne za mbingu. Danieli 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 की शुरुआत दानिय्येल के इस पुष्टि करने से होती है कि वह उस समय बाइबिलीय भविष्यवाणी के प्रथम राज्य (बाबुल) के इतिहास में जीवित है; परन्तु उसकी यह दर्शन-श्रृंखला ऐसे किसी प्रतीक की पहचान नहीं करती जो बाबुल का प्रतिनिधित्व करने वाला था, क्योंकि यह उस मेढ़े से आरम्भ होती है जो मादै-फारस के दूसरे सांसारिक राज्य का प्रतिनिधित्व करता था। बाबुल के किसी प्रतीक का अभाव 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 बाद पुनःस्थापित किया जाता है, जैसा कि नबूकदनेस्सर के “सात काल” तक पशु के समान रहने के द्वारा दर्शाया गया है। उन “सात काल” के दौरान आत्मिक बाबुल का एक तत्त्व (पापत्व) निरूपित होता है, क्योंकि पापत्व वही राज्य है जो सत्तर प्रतीकात्मक वर्षों तक भुला दिया जाता है, जिनके दौरान उसे घातक घाव लगा हुआ था। यह तथ्य कि दानिय्येल 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 मादै-फारस के दूसरे राज्य से पहले था; किन्तु यह बाबुल पर उस गुप्त, अथवा भुला दिए गए, राज्य के रूप में बल देता है जो एक राजा के दिनों के दौरान 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.
Binyabuzima bo mu gice cya munani si inyamaswa z’inkazi; ni inyamaswa zakoreshwaga nk’ibitambo mu murimo w’ubuturo bwera. Ubwami bwa kane bugaragazwa nk’“ihembe rito,” si nk’inyamaswa; ariko amahembe yari mu buturo bwera bw’Imana, kuko ibicaniro byo mu buturo bwera bw’Imana byari bifite amahembe nk’igice cy’imiterere yabyo.
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.
A patang a naipresentar ni Daniel ang apat na kaharian ng hula sa pamamagitan ng mga katawagang pang-santuwaryo, ang salaysay ng kabanata ay naglalaman din ng ilang salitang tuwirang hango sa paglilingkod sa santuwaryo ng Diyos. Ang salaysay sa kabanata ay inilahad sa pamamagitan ng mga salitang Hebreo na kinuha mula sa paglilingkod sa santuwaryo, at maging ang kilos ng paghaharap ng isang handog sa paglilingkod sa santuwaryo ay nakapaloob sa balangkas ng kabanata. Ang katotohanang sadyang iniugnay ni Daniel ang ikapito at ikawalong kabanata ay nagbibigay-daan sa mga nagnanais makakita na ang ikapitong kabanata ay tumutukoy sa pagkagawang-estado ng mga kaharian ng hula sa Biblia at ang ikawalong kabanata ay tumutukoy sa pagkagawang-iglesia ng mga kaharian ng hula sa Biblia.
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.
L’adventisme a été contraint de dissimuler ce fait sous des fables sataniques, car cette reconnaissance révèle que les joyaux de Miller étaient exactement tels que Dieu les avait conçus. Leur rejet de la compréhension de Miller concernant « le continuel » est présenté comme l’affirmation que « Dieu n’avait aucune compréhension », car ils prétendent que, lorsque Dieu donna le cadre à Miller (par le ministère des saints anges), celui-ci n’était pas exact.
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.
Certes, votre renversement de toutes choses sera tenu pour l’argile du potier; car l’ouvrage dira-t-il de celui qui l’a fait: Il ne m’a point fait? ou la chose formée dira-t-elle de celui qui l’a formée: Il n’avait point d’intelligence? Ésaïe 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”.
O quadro de Miller era a estrutura profética que ele reconheceu e empregou; porém, a partir de 1863, o Adventismo retornou às aplicações teológicas do protestantismo apóstata e do catolicismo, a fim de encobrir as joias do sonho de Miller. O Adventismo aceitou um quadro falso (a coisa emoldurada), para rejeitar a obra e também o Autor da obra. Ao fazê-lo, afirmam que o Autor da obra não tem entendimento. A rejeição desse quadro foi, e ainda é, uma rejeição do aumento de conhecimento que foi desselado em 1798. Aqueles que rejeitam o aumento de conhecimento rejeitam a obra e o Autor da obra e, em termos de Daniel, eram “os ímpios”.
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.
多人必使自己清净洁白，且被熬炼；恶人仍必行恶；一切恶人都不明白，惟独智慧人必明白。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.
Les « méchants agiront méchamment », identifiant ainsi un rejet progressif et croissant de la vérité. Le rejet, par les méchants, du cadre est un rejet de Dieu, et en retour Dieu rejette les méchants pour le rejet qu’ils cherchent à accomplir au moyen d’un cadre contrefait.
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.
Mon peuple est détruit faute de connaissance; parce que tu as rejeté la connaissance, je te rejetterai aussi, afin que tu n’exerces plus devant moi le sacerdoce; puisque tu as oublié la loi de ton Dieu, j’oublierai aussi tes enfants. Osée 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.”
Les gens de Dieu, qui furent les « prêtres » de Dieu de 1844 jusqu’en 1863, furent rejetés à cause de leur manque de la « connaissance » qui avait été accrue par le ministère de William Miller. Il est important de considérer le contexte du verset six dans Osée, car ce contexte met en évidence une rébellion croissante contre la vérité, représentée comme la « connaissance ».
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.
Écoutez la parole de l’Éternel, enfants d’Israël; car l’Éternel a un procès avec les habitants du pays, parce qu’il n’y a ni vérité, ni miséricorde, ni connaissance de Dieu dans le pays. On ne voit que jurons, mensonges, meurtres, vols et adultères; ils se livrent à la violence, et le sang touche le sang. C’est pourquoi le pays sera dans le deuil, et tous ceux qui l’habitent dépériront, avec les bêtes des champs et avec les oiseaux du ciel; même les poissons de la mer disparaîtront. Toutefois, que nul ne conteste, et que nul ne reprenne un autre; car ton peuple est comme ceux qui contestent avec le prêtre. C’est pourquoi tu tomberas de jour, et le prophète aussi tombera avec toi de nuit, et je détruirai ta mère. Mon peuple est détruit, faute de connaissance; parce que tu as rejeté la connaissance, je te rejetterai aussi, afin que tu n’exerces plus devant moi le sacerdoce; puisque tu as oublié la loi de ton Dieu, j’oublierai aussi tes enfants. À mesure qu’ils se sont multipliés, ils ont péché contre moi; je changerai leur gloire en ignominie. Ils se repaissent du péché de mon peuple, et ils portent leur désir vers son iniquité. Il en sera du prêtre comme du peuple; je les châtierai selon leurs voies, et je leur rendrai selon leurs œuvres. Ils mangeront et ne seront pas rassasiés; ils se prostitueront et ne se multiplieront pas, parce qu’ils ont cessé de prendre garde à l’Éternel.
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.
व्यभिचार और दाखमधु और नया दाखमधु मन को हर लेता है। मेरी प्रजा अपनी काठ की मूर्तियों से परामर्श माँगती है, और उनकी लाठी उन्हें बताती है; क्योंकि व्यभिचार की आत्मा ने उन्हें भटका दिया है, और वे अपने परमेश्वर के अधीन से हटकर व्यभिचार करती फिरती हैं। वे पहाड़ों की चोटियों पर बलिदान चढ़ाते हैं, और टीलों पर, बांज, सफेदा और एल्म के वृक्षों के नीचे धूप जलाते हैं, क्योंकि उनकी छाया अच्छी है; इसलिए तुम्हारी बेटियाँ व्यभिचार करेंगी, और तुम्हारी बहुएँ परस्त्रीगमन करेंगी। जब तुम्हारी बेटियाँ व्यभिचार करें, और तुम्हारी बहुएँ परस्त्रीगमन करें, तब मैं उन्हें दण्ड न दूँगा; क्योंकि वे आप ही वेश्याओं के साथ अलग जा मिलते हैं, और गणिकाओं के साथ बलिदान चढ़ाते हैं; इसलिए जो प्रजा नहीं समझती, वह नष्ट हो जाएगी। यद्यपि तू, इस्राएल, वेश्या के समान आचरण करे, तौभी यहूदा अपराधी न ठहरे; और तुम गिलगाल में न आना, न बेतावेन को जाना, और यह शपथ न खाना, “यहोवा जीवित है।” क्योंकि इस्राएल हठी बछिया के समान पीछे हटता है; अब यहोवा उन्हें विस्तृत स्थान में मेम्ने के समान चराएगा। एप्रैम मूरतों से मिल गया है; उसे छोड़ दो। उनका पेय बिगड़ गया है; वे निरन्तर व्यभिचार करते रहे हैं; उसके हाकिम लज्जा की बातों से प्रेम रखते हैं, “दो, दो।” वायु ने उसे अपने पंखों में बाँध लिया है, और वे अपने बलिदानों के कारण लज्जित होंगे। होशे 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.
Avertismentul lui Osea este că „Domnul are o pricină cu locuitorii țării, pentru că nu este nici adevăr, nici îndurare, nici cunoștință de Dumnezeu în țară.” Adventismul este poporul lui Dumnezeu al zilelor de pe urmă. În ziua în care omul cu peria de praf intră în camera lui Miller, Adventismul, incluzând poporul, preoții, prorocii, „care nu înțelege va cădea”, căci ei vor fi „alipiți de idoli”. Idolii lor sunt doctrinele lor contrafăcute, țesute într-un cadru contrafăcut.
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.
L’insurrection que représente le rejet de l’accroissement de la connaissance est une intensification progressive de la rébellion, qui atteint le point où leur temps de grâce prend fin par la déclaration qu’ils se sont attachés aux doctrines contrefaites qui sont balayées hors de la pièce de Miller. Leur rébellion est représentée comme la perpétration continuelle de la prostitution spirituelle. À partir de 1863 et jusqu’à la clôture du temps de grâce, ils se rebellent continuellement jusqu’à ce qu’ils soient vomis de la bouche du Seigneur.
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.
खंथि जाथाव नाङा गैयै खालामनाय बिथाङोर “सोरस्रै” दोहोजानायजों दिन्थिफुंनाय आसारजों गथ’आब होनायजों दिन्थिफुनाय जादोंमोन; आरो जदिुओ बेयो मोनसे हेब्रू साब्दो नङा, अर्थखौ लायो होनायनि फान्थि मोनसे—हेब्रू साब्दो “tamid” जाहायनि अर्थ “सोरस्रै” होय, आरो बेखौ दानियेलनि बिजाबआव “the daily” ब’ले रांखानाय जादों।
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Nous poursuivrons notre étude des quatre royaumes de la prophétie biblique dans le prochain article.
“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.
« Puis je vis, au sujet du “Continuel”, que le mot “sacrifice” a été ajouté par la sagesse humaine et n’appartient pas au texte ; et que le Seigneur en donna la juste compréhension à ceux qui proclamèrent le cri de l’heure du jugement. Lorsqu’il y avait unité, avant 1844, presque tous étaient unis dans la juste compréhension du “Continuel” ; mais depuis 1844, dans la confusion, d’autres vues ont été adoptées, et les ténèbres et la confusion s’en sont suivies. » Review and Herald, 1er novembre 1850.