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.
“Kontinyèl” la nan liv Danyèl la te rekonèt pa William Miller kòm yon senbòl Wòm payèn oswa payanis; men nan dènye jou yo, li se senbòl rejè verite fondamantal William Miller yo. Li reprezante fen yon rebelyon ki te kòmanse an 1863, avèk rejè konpreyansyon Miller te genyen sou “sèt fwa” Moyiz yo nan Levitik venntsis. Lè Advantis yo te rejte idantifikasyon kòrèk “kontinyèl” la kòm payanis, yo te fè senbòl Satan an tounen yon senbòl Kris la. Ezayi idantifye travay sa a kòm yon ranvèsman total lòd bagay yo. Rejè “kontinyèl” la te tabli nan ane 1930 yo (twazyèm jenerasyon Advantis la), men li te deja yon kestyon kontwovèsyal depi 1901 (dezyèm jenerasyon Advantis la). Menm jan ak Izrayèl tan lontan an, yon rejè pwogresif laverite te mennen nan akseptasyon yon erè ki te genyen eleman peche ki pa padonab la ladan l.
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.
Peche enpadonab la pou Jwif ki t ap chèche ti diskisyon yo, te reprezante lè yo te idantifye zèv Kris te fè yo kòm zèv Satan. Izrayèl ansyen an se senbòl prensipal Izrayèl modèn nan, e Izrayèl modèn nan te fè menm bagay sa a, sèlman an sans envèse. Yo te pran zèv Satan yo (paganis), epi yo te atribye zèv sa yo a Kris. Rebelyon Izrayèl ansyen an gen ladan l chwa yo te fè pou Satan kòm wa yo.
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.
Lè Pilat, poutèt sa, tande pawòl sa a, li mennen Jezi deyò, li chita sou fotèy jijman an nan yon kote yo rele Pavman an, men an ebre, Gabata. Se te preparasyon Pak la, e li te anviwon sizyèm èdtan an; epi li di Jwif yo: Men Wa nou an! Men yo rele byen fò: Wete l, wete l, kloure l sou kwa. Pilat di yo: Èske m ap kloure Wa nou an sou kwa? Chèf prèt yo reponn: Nou pa gen lòt wa pase Seza. Lè sa a, li lage l bay yo pou yo kloure l sou kwa. Epi yo pran Jezi, yo mennen l ale. Jan 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.
Pilat te reprezantan Wòm payen an, epi Sè White idantifye dragon ki te chase soti nan syèl la nan Revelasyon chapit douz la kòm Satan; men, nan yon sans segondè, dragon an se tou Wòm payen. Se poutèt sa, dragon an senbolize pa “kontinyèl la.” Fen rebelyon ansyen Izrayèl la, lè yo te pwoklame piblikman: “Nou pa gen okenn wa eksepte Seza,” te reprezante deklarasyon piblik yo ke yo te sijè wa pa yo, e wa pa yo se te Satan. Rebelyon sa a kont Bondye kòm Wa a te kòmanse nan jou Samyèl, pwofèt la, lè yo te rejte Bondye kòm wa yo epi yo te mande pou yo resevwa yon wa imen pou yo te kapab vin tankou lòt nasyon yo.
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.
Lè sa a, tout ansyen pèp Izrayèl yo te reyini ansanm, epi yo vin jwenn Samyèl nan Rama. Yo di li: Gade, ou fin vye granmoun, e pitit gason ou yo pa mache nan chemen pa ou yo; kounye a, mete yon wa pou nou, pou l jije nou menm jan ak tout nasyon yo. Men bagay sa a pa t fè Samyèl plezi, lè yo te di: Ban nou yon wa pou jije nou. Epi Samyèl lapriyè Seyè a. Seyè a di Samyèl: Koute vwa pèp la nan tout sa y ap di ou; paske se pa ou yo rejte, men se mwen yo rejte, pou m pa wa sou yo ankò. Dapre tout aksyon yo fè depi jou mwen te fè yo soti kite peyi Lejip la jouk jounen jodi a, jan yo te abandone mwen epi sèvi lòt dye, se konsa tou y ap aji anvè ou. 1 Samyèl 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.
Izrayèl tan lontan pa t janm rekonèt yo te rejte Bondye, ni ke dezi yo pou yon wa sou tè a t ap pwogrese rive jis nan pwen kote yo te kloure Mesi a sou kwa a, epi yo te chwazi Satan kòm wa yo. Rebelyon yo te kache devan je pa yo menm pa pwòp lide jistis pa yo, ki te fè yo kwè ke malgre yo te rejte Bondye, yo te toujou pèp chwazi a, paske, apre tou, yo te rezone, Bondye te toujou kenbe yon ministè pwofetik sen, menm apre Samyèl.
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.
Yo te mal entèprete ministè pwofetik pwofèt yo, yo te kwè prezans pwofèt Bondye yo te pwouve yo se pèp Bondye te chwazi a. Yo pa t wè yo te byen lwen Bondye e pwofèt yo t ap chèche mennen yo tounen vin jwenn Bondye, paske yo te entèprete aktivite pwofèt yo kòm prèv direksyon Bondye. Sa te fèt malgre yo te kontinye rejte tout mesaj pwofèt yo te voye ba yo. Menm twonpri sa a te vin sou Advantis la an 1863.
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”.
Adventism te rejte mouvman ki te reyini atravè ministè William Miller, epi li te chwazi vin yon legliz ki anrejistre legalman menm ane kote li te rejte mesaj Moyiz la konsènan “sèt fwa yo,” jan Eli (William Miller) te delivre l la. Menm ane sa a, yo te pwodui yon tablo pwofetik kontrefè, ki pa t kapab li ankò, e ki pa t kapab “pale” ankò dapre Abakik 2:3, paske li te mande yon feyè pou esplike li. Tablo Abakik yo te kapab li jan yo te ye a menm, e poutèt sa yo te kapab “pale”.
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.
Advantis yo te refize fè nenpòt egzamen pwòp tèt yo sou chwa yo te fè an 1863, paske apre tout yo te gen pwofètès la nan mitan yo, sa ki te pwouve yo se te pèp rès la ki idantifye nan liv Revelasyon an, ki te gen Lespri Pwofesi a. Yo te manifeste menm lespri ak menm atitid ansyen Izrayèl la, epi rebelyon ki te kòmanse avèk rejè premye bijou Miller te dekouvri a, finalman te mennen yo nan rejte idantifikasyon Miller sou bijou “the daily” la tou.
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.
Izrayèl modèn te rejte konpreyansyon Miller te genyen sou “sakrifis kontinyèl la,” yon senbòl lavil Wòm payen, ki an retou se yon senbòl Satan, epi li te deklare ke “sakrifis kontinyèl la” se yon senbòl Kris la. Nan lòt mo, Izrayèl modèn te chwazi aksepte yon senbòl satanik kòm yon senbòl Kris la. Menm jan ak Izrayèl ansyen an ki te pwoklame yo pa t gen okenn wa eksepte Seza, yon reprezantan lavil Wòm payen, ki se yon senbòl Satan.
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.
An tèm aplikasyon pwofetik, chwa sa a te egzije pou Izrayèl modèn ta bezwen redefini chapit sèt, uit ak nèf nan Danyèl, ki se menm chapit yo Ulai River la reprezante, e ki te ogmantasyon konesans lan nan istwa Milerit la. Yo t ap fòse chanje chapit sa yo, paske chapit uit la fè referans dirèk ak “sakrifis chak jou a” twa fwa.
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.
Kontrenn pa listwa kote vizyon larivyè Ulai a te devwale, Millerit yo pa t kapab wè okenn lòt wayòm tè a anvan Kris la tounen e tabli wayòm etènèl pa Li a, jan sa reprezante nan chapit de liv Danyèl la. Se poutèt sa yo te konsidere katriyèm wayòm Wòm nan kòm yon sèl wayòm ki te gen de aspè. De aspè sa yo te reprezante dirèkteman nan chapit sèt ak uit liv Danyèl la. Danyèl fè konnen vizyon li te resevwa nan chapit uit la dwe konprann an rapò ak vizyon chapit sèt la.
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.
Nan twazyèm ane rèy wa Bèlchaza a, yon vizyon parèt devan mwen, wi devan mwen menm, Danyèl, apre sa ki te parèt devan mwen an premye. Danyèl 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Vizyon ki te “parèt devan” Danyèl “okòmansman an,” se te vizyon chapit sèt la.
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.
Nan premye ane Bèlchaza, wa Babilòn, Danyèl fè yon rèv, ak vizyon nan tèt li sou kabann li; apre sa, li ekri rèv la, epi li rakonte esans bagay sa yo. Danyèl 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.
De vizyon yo reprezante de aspè wayòm pwofesi biblik yo ki te premye reprezante nan chapit de liv Danyèl la. Kat wayòm Babilòn, Medo-Pès, Lagrès ak Wòm yo te repete nan chapit sèt la, epi apre sa ankò nan chapit uit la, men avèk yon distenksyon ant eleman politik kat wayòm yo ak eleman relijye kat wayòm yo. Nan Danyèl sèt, wayòm yo reprezante pa bèt sovaj k ap dechire; men nan chapit uit la, menm wayòm sa yo prezante pa bèt tanp lan. Danyèl te vle konprann vizyon chapit sèt la, epi Gabriyèl te vin jwenn li pou eksplike l.
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.
Mwen menm, Danyèl, mwen te gen gwo lapenn nan lespri mwen anndan kò mwen, e vizyon ki te nan tèt mwen yo te boulvèse m. Mwen pwoche bò kote youn nan sila yo ki te kanpe la, epi mwen mande l verite sou tout bagay sa yo. Konsa, li pale avè m, epi li fè m konnen entèpretasyon bagay sa yo. Gwo bèt sa yo, ki kat, se kat wa, ki va leve soti nan tè a. Men, sen Trèwo a yo va resevwa wayòm nan, epi yo va posede wayòm nan pou tout tan, wi, pou tout tan tout tan. Danyèl 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.
Danyèl te resevwa enfòmasyon ke kat bèt yo te kat wayòm tèren ki t ap egziste jouk lè wayòm etènèl Bondye a t ap etabli, ann amoni ak Danyèl chapit de. Te gen pou genyen kat wayòm tèren ki t ap vini anvan arive wayòm etènèl Bondye a, jan sa te reprezante pa wòch ki te detache nan mòn lan e ki te ranpli tout tè a nan chapit de.
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.
Sè White te mennen konpreyansyon Millerit yo sou kat wayòm sa yo byen pi lwen pase sa yo menm Millerit yo te konprann, lè li te trete sijè bèt ki soti sou latè a nan Revelasyon chapit trèz la.
“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.
“Nan pwen sa a, yo prezante yon lòt senbòl. Pwofèt la di konsa: ‘Mwen wè yon lòt bèt k ap monte soti nan tè a; e li te gen de kòn tankou yon ti mouton.’ Vèsè 11. Ni aparans bèt sa a, ni fason li leve a, montre nasyon li reprezante a pa menm ak sa yo te prezante anba senbòl ki te vini anvan yo. Gwo wayòm ki te domine lemonn yo te prezante bay pwofèt Danyèl kòm bèt sovaj k ap devore, ki t ap leve lè ‘kat van syèl la t ap goumen sou gran lanmè a.’ Danyèl 7:2. Nan Revelasyon disèt, yon zanj te eksplike ke dlo yo reprezante ‘pèp, foul moun, nasyon ak lang.’ Revelasyon 17:15. Van yo se yon senbòl konfli. Kat van syèl la k ap goumen sou gran lanmè a reprezante sèn terib konkèt ak revolisyon pa mwayen yo wayòm yo te rive pran pouvwa.” The Great Controversy, 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.
Bèt yo se senbòl konkèt ki te akonpli pandan wayòm yo t ap vin sou pouvwa. Nan sans pwofetik, yon bèt sovaj ki fè lapredasyon reprezante pouvwa politik, ekonomik ak militè yon wayòm. Menm wayòm yo ki reprezante nan Danyèl chapit de ak sèt la, yo reprezante tou nan chapit uit la; men la a, yo tout asosye ak eleman ki sòti nan Tanp Bondye a, e lè yo fè sa, yo reprezante eleman relijye wayòm sa yo, paske yo tout te yon inyon ant Legliz ak Leta.
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.
Nan twazyèm ane rèy wa Bèlchaza, yon vizyon parèt devan mwen, wi, devan mwen menm Danyèl, apre sa ki te parèt devan mwen anvan an. Mwen te wè nan yon vizyon; e lè m t ap gade, mwen te Souchan, nan palè a, ki nan pwovens Elam; mwen te wè nan vizyon an, e mwen te bò larivyè Oulayi a. Lè sa a, mwen leve je m, mwen gade, epi men yon belye te kanpe devan larivyè a, li te gen de kòn; de kòn yo te wo, men youn te pi wo pase lòt la, epi sila ki te pi wo a te pouse an dènye. Mwen wè belye a t ap pouse sou bò lwès, sou bò nò, ak sou bò sid; konsa, pa t gen okenn bèt ki te ka kenbe tèt devan li, ni pa t gen pèsonn ki te ka delivre anba men li; men li te fè sa li te vle, epi li te vin gran. Pandan mwen t ap konsidere sa, men yon bouk kabrit te soti bò lwès, sou tout sifas tè a, san li pa t touche tè a; epi bouk la te gen yon gwo kòn remakab ant de je li. Li vin sou belye ki te gen de kòn nan, mwen te wè l kanpe devan larivyè a, epi li kouri sou li avèk tout kòlè fòs li. Mwen wè li pwoche bò kote belye a, epi li te anvayi ak kòlè kont li; li frape belye a, li kraze de kòn li yo; pa t gen fòs nan belye a pou l te ka kanpe devan li; men li voye l atè, li pilonnen li; epi pa t gen pèsonn ki te ka delivre belye a anba men li. Se konsa, bouk kabrit la te vin anpil gran; epi lè li te fò, gwo kòn nan te kase; epi nan plas li, kat lòt kòn remakab leve, yo pwente sou kat van syèl la. Danyèl 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.
Chapit uit la kòmanse avèk Danyèl ki afime ke, nan moman sa a, li t ap viv nan istwa premye wayòm pwofesi biblik la (Babilòn); men vizyon li a pa idantifye okenn senbòl ki te dwe reprezante Babilòn, paske li kòmanse avèk belye a ki te reprezante dezyèm wayòm tè a, Medo-Pès la. Absans yon senbòl pou Babilòn lan fèt avèk entansyon, paske yon karakteristik prensipal Babilòn se ke li reprezante yon wayòm yo retire, epi apre sa yo restore, jan sa reprezante nan “sèt tan” Nebikadneza te viv tankou yon bèt. Pandan “sèt tan” sa yo, yo reprezante yon eleman Babilòn espirityèl la (papote a), paske papote a se wayòm yo bliye pandan swasanndis ane senbolik, pandan tan sa a li te gen yon blesi mòtèl. Lefèt ke Danyèl idantifye li resevwa vizyon an “nan twazyèm ane rèy wa Belshaza a,” idantifye Babilòn kòm wayòm ki vini anvan dezyèm wayòm nan, Medo-Pès la; men sa mete aksan sou Babilòn kòm wayòm kache a, oswa wayòm yo bliye a, ki bliye pandan jou yon wa.
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.
Bèt ki nan chapit uit la pa bèt sovaj ki pran lòt bèt pou manje; se bèt yo te konn sèvi kòm bèt sakrifis nan sèvis sanktyè a. Katriyèm wayòm nan reprezante kòm “yon ti kòn,” pa kòm yon bèt; men kòn yo te fè pati sanktyè Bondye a, paske lotèl ki te nan sanktyè Bondye a te gen kòn kòm yon pati nan konsepsyon yo.
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.
Se pa sèlman kat wayòm pwofesi yo Danyèl te reprezante avèk tèm tanp lan, men naratif chapit la genyen plizyè mo ki sòti dirèkteman nan sèvis tanp Bondye a. Naratif ki nan chapit la prezante ak mo ebre ki soti nan sèvis tanp lan, men tou aksyon prezante yon ofrann nan sèvis tanp lan bati andedan estrikti chapit la. Lefèt ke Danyèl te fè espre asosye chapit sèt ak uit ansanm, pèmèt moun ki vle wè yo konprann ke chapit sèt la ap idantifye atizana leta wayòm pwofesi Bib la, epi chapit uit la ap idantifye atizana legliz wayòm pwofesi Bib la.
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.
Advantis la te oblije kouvri reyalite sa a ak fab satanik, paske rekonesans sa a revele ke bijou Miller yo te egzakteman jan Bondye te desine yo pou yo ye. Rejè yo fè sou konpreyansyon Miller te genyen sou “kontinyèl la,” prezante kòm yon pretansyon ke “Bondye pa t gen okenn konpreyansyon,” paske yo pretann ke lè Bondye te bay fondasyon an bay Miller (atravè ministè zanj sen yo), li pa t egzak.
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.
An verite, jan nou vire bagay yo tèt anba a va konsidere tankou ajil bòsye a; paske èske zèv la va di de sila ki fè li a: Li pa t fè mwen? oswa èske bagay ki fòme a va di de sila ki fòme li a: Li pa t gen okenn konpreyansyon? Ezayi 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”.
Kad Miler te rekonèt epi itilize a se te estrikti pwofetik la; men, depi 1863, Advantis la te retounen nan aplikasyon teyolojik Pwotestantis aposta ak Katolis la, pou yo te kapab kouvri bijou rèv Miler la. Advantis la te aksepte yon kad fo (bagay ki fèt la), pou li te rejte travay la, epi tou Mèt ki fè travay la. Lè yo fè sa, yo pretann Mèt ki fè travay la pa gen konprann. Rejè kad sa a te ye, e li toujou ye, yon rejè ogmantasyon konesans ki te sele louvri an 1798. Moun ki rejte ogmantasyon konesans la rejte travay la ak Mèt ki fè travay la, epi dapre Daniel yo te “mechan yo”.
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.
Anpil pral pirifye, yo pral vin blan, epi yo pral pase anba eprèv; men mechan yo pral kontinye fè mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. 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.
« mechan yo ap fè mechanste », konsa sa idantifye yon rejè verite k ap pwogrese e k ap vin pi grav toujou. Rejè mechan yo fè fasad la se yon rejè Bondye, epi an retou Bondye rejte mechan yo poutèt rejè y ap chèche akonpli pa mwayen yon fasad kontrefè.
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.
Pèp mwen an ap peri akòz mank konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m kòm prèt ankò; dèske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Oze 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.”
Pèp Bondye a, ki te “prèt” Bondye yo depi 1844 rive jouk 1863, te rejte poutèt yo te manke “konesans” ki te ogmante atravè ministè William Miller. Li enpòtan pou nou konsidere kontèks vèsè sis la nan Oze, paske kontèks la idantifye yon rebelyon k ap vin pi grav kont verite a, ki reprezante kòm “konesans” la.
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.
Tande pawòl Senyè a, nou menm pitit Izrayèl yo; paske Senyè a gen yon akizasyon kont moun ki rete nan peyi a, paske pa gen verite, ni mizèrikòd, ni konesans Bondye nan peyi a. Se sèmante manti, bay manti, touye moun, vòlè, ak fè adiltè; yo depase tout limit, epi san koule sou san. Se poutèt sa peyi a pral nan dèy, e tout moun ki rete ladan l ap febli, ansanm ak bèt nan chan yo ak zwazo nan syèl la; wi, menm pwason lanmè yo tou ap disparèt. Men, pèsonn pa dwe fè diskisyon, ni rale yon lòt kont; paske pèp ou a tankou moun k ap fè kont ak prèt la. Se poutèt sa ou pral tonbe lajounen, e pwofèt la tou ap tonbe avèk ou lannuit; epi m ap detwi manman ou. Pèp mwen an ap peri paske li manke konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m kòm prèt ankò; paske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Plis yo te vin anpil, se plis yo te peche kont mwen; se poutèt sa m ap chanje glwa yo an wont. Yo manje peche pèp mwen an, epi yo fikse kè yo sou inikite li. Epi sa va rive: tankou pèp la, konsa prèt la; m ap pini yo pou chemen yo, e m ap rann yo dapre aksyon yo. Paske yo pral manje, men yo p ap janm jwenn ase; yo pral lage kò yo nan pwostitisyon, men yo p ap miltipliye; paske yo sispann pran prekosyon pou Senyè a.
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.
Fònikasyon, diven ak diven nouvo wete kè a. Pèp mwen an mande konsèy bò kote zidòl bwa yo, epi baton yo fè yo konnen bagay yo: paske lespri fònikasyon an fè yo pèdi chemen yo, epi yo lage kò yo nan fònikasyon lwen anba Bondye yo a. Yo ofri sakrifis sou tèt mòn yo, epi yo boule lansan sou ti mòn yo, anba pye bwadchenn, pye peuplier ak pye òm, paske lonbraj yo bon; se poutèt sa pitit fi nou yo va lage kò yo nan fònikasyon, epi madanm nou yo va fè adiltè. Mwen p ap pini pitit fi nou yo lè yo lage kò yo nan fònikasyon, ni madanm nou yo lè yo fè adiltè: paske yo menm yo separe tèt yo ak fanm dezòd, epi yo ofri sakrifis ak jennès; se poutèt sa pèp ki pa gen konprann lan pral tonbe. Menm si ou menm, Izrayèl, w ap jwe pwostitiye a, pou Jida pa ofanse; epi pa vini Gilgal, ni pa monte Betavèn, ni pa fè sèman, “Seyè a vivan.” Paske Izrayèl ap glise dèyè tankou yon gazèl ki deregle: kounye a Seyè a pral ba yo manje tankou yon ti mouton nan yon gran espas. Efrayim mare ak zidòl: kite l pou kont li. Bwason yo tounen tounen; yo lage kò yo nan fònikasyon san rete; chèf li yo, ak wont, renmen yo di: “Bay!” Van an mare l nan zèl li yo, epi yo pral wont poutèt sakrifis yo. Oze 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.
Avètisman Ozeyi a se ke “Senyè a gen yon kontwovès ak moun ki rete nan peyi a, paske pa gen verite, ni mizèrikòd, ni konesans Bondye nan peyi a.” Advantis se pèp Bondye a nan dènye jou yo. Nan jou kote nonm ki gen bwòs pousyè a antre nan chanm Miller la, Advantis, ansanm ak pèp la, prèt yo, ak pwofèt yo, “moun ki pa konprann nan ap tonbe,” paske yo pral “mete tèt yo ansanm ak zidòl.” Zidòl yo se fo doktrin pa yo, trikote nan yon fo kad.
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.
Rebelyon ki reprezante pa rejè ogmantasyon konesans lan se yon ogmantasyon pwogresif nan rebelyon ki rive nan pwen kote tan favè yo fini avèk deklarasyon ke yo ini ak doktrin kontrefè yo, doktrin yo ki bale soti nan chanm Miller la. Rebelyon yo a reprezante kòm komisyon adiltè espirityèl san rete. Depi 1863 e annapre jouk nan fen tan favè a, yo kontinye ap rebelye san rete jiskaske yo vomi soti nan bouch Seyè a.
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.
Rebelyon ki rejte konesans lan te reprezante pa lefèt ke yo t ap fè adiltè “san rete”; e byenke se pa menm mo ebre a, sans lan se menm ak mo ebre “tamid” la, ki vle di “kontinyèl”, e se sa yo tradui kòm “sakrifis chak jou a” nan liv Danyèl la.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Nou pral kontinye etid nou sou kat wayòm pwofesi biblik yo nan pwochen atik la.
“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.
“Lè sa a, mwen wè konsènan ‘Chak Jou a,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; epi Seyè a te bay bon konpreyansyon sou sa a bay moun ki te pwoklame kri sou lè jijman an. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon konsènan ‘Chak Jou a;’ men depi 1844, nan konfizyon an, lòt opinyon te anbrase, e fènwa ak konfizyon te swiv.” Review and Herald, 1 novanm 1850.