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.
A matara “nke kwa ụbọchị” n’akwụkwọ Daniel bụ nke William Miller ghọtara dịka ihe nnọchianya nke Rom nke ndị mba ọzọ ma ọ bụ ikpere arụsị, ma n’ụbọchị ikpeazụ ọ bụ ihe nnọchianya nke ịjụ eziokwu ntọala William Miller. Ọ na-anọchi anya njedebe nke nnupụisi nke malitere n’afọ 1863, site n’ịjụ nghọta Miller banyere “oge asaa” nke Moses n’akwụkwọ Levitikọs iri abụọ na isii. Mgbe ndị Adventist jụrụ njirimara ziri ezi nke “nke kwa ụbọchị” dịka ikpere arụsị, ha gbanwere ihe nnọchianya Setan ka ọ bụrụ ihe nnọchianya Kraịst. Aịzaya na-egosi na ọrụ a bụ ime ka ihe bụrụ nke atụgharịrị ala na elu. A kwadoro ịjụ “nke kwa ụbọchị” n’afọ iri nke 1930 (ọgbọ nke atọ nke Adventism), ma ọ bụrụworị ihe arụmụka kemgbe afọ 1901 (ọgbọ nke abụọ nke Adventism). Dị ka ọ dị na Izrel oge ochie, ịjụ eziokwu nwayọọ nwayọọ dugara n’ịnara njehie nke nwere akụkụ nke mmehie a na-apụghị ịgbaghara.
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.
Mmehie a na-apụghị ịgbaghara n’aka ndị Juu na-achọ esemokwu, ka e gosipụtara mgbe ha kpọrọ ọrụ ndị Kraịst rụrụ ọrụ Setan. Izrel oge ochie bụ ihe nnọchianya kachasị mkpa nke Izrel nke oge a, ma Izrel nke oge a mere kpọmkwem otu ihe ahụ, naanị n’ụzọ atụgharịrị azụ. Ha were ọrụ Setan (ikpere arụsị), wee kwuo na ọrụ ndị ahụ bụ nke Kraịst. Nnupụisi nke Izrel oge ochie gụnyere ịhọrọ Setan dịka eze ha.
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.
Ya mere, mgbe Paịlet nụrụ okwu ahụ, o mere ka e kpọpụta Jisọs, wee nọdụ ala n’oche ikpe n’ebe a na-akpọ Pavement, ma n’asụsụ Hibru, Gabbatha. Ma ọ bụ ụbọchị nkwadebe Ememme Ngabiga, ihe dị ka elekere nke isii: ọ sịrị ndị Juu, Lee Eze unu! Ma ha tiri mkpu, Wepụ ya, wepụ ya, kpọgide ya n’obe. Paịlet sịrị ha, Ọ̀ bụ Eze unu ka m ga-akpọgide n’obe? Ndị isi nchụàjà zara, Anyị enweghị eze ọzọ ma e wezụga Siza. Ya mere, o nyefere ya n’aka ha ka a kpọgide ya n’obe. Ha wee kpọrọ Jisọs, duru ya pụọ. Jọn 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.
Paịlet bụ onye nnọchi anya Rom nke ndị ọgọ mmụọ, ma Nwanyị White na-akọwa na dragọn ahụ nke a chụpụrụ n’eluigwe na Mkpughe isi nke iri na abụọ bụ Setan; ma n’echiche nke abụọ, dragọn ahụ bụkwa Rom nke ndị ọgọ mmụọ. Ya mere, a na-anọchi anya dragọn ahụ site n’“ihe a na-eme kwa ụbọchị.” Ọgwụgwụ nnupụisi Izrel oge ochie, mgbe ha kwupụtara n’ihu ọha, “Anyị enweghị eze ọ bụla ma e wezụga Siza,” nọchiri anya nkwupụta ha n’ihu ọha na ha bụ ndị nọ n’okpuru eze ha, ma eze ha bụ Setan. Nnupụisi ahụ megide Chineke dịka Eze malitere n’ụbọchị Samuel onye amụma, mgbe ha jụrụ Chineke dịka eze ha ma chọọ ka e nye ha eze mmadụ ka ha wee dị ka mba ndị ọzọ.
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.
Mgbe ahụ, ndị okenye Izrel niile zukọrọ onwe ha, bịakwutekwa Samuel na Rema, sị ya, Lee, ị kaala agadi, ụmụ gị adịghịkwa eje ije n’ụzọ gị: ya mere ugbu a, mee anyị eze ka o kpee anyị ikpe dịka mba niile. Ma okwu ahụ jọrọ Samuel njọ, mgbe ha sịrị, Nye anyị eze ka o kpee anyị ikpe. Samuel wee kpee ekpere nye Onyenwe anyị. Onyenwe anyị wee sị Samuel, Gee olu ndị a ntị n’ihe niile ha na-agwa gị: n’ihi na ọ bụghị gị ka ha jụrụ, kama ọ bụ m ka ha jụrụ, ka m ghara ịbụ eze n’elu ha. Dịka ọrụ niile ha rụrụ kemgbe ụbọchị m kpọpụtara ha n’Ijipt ruo taa, nke ha ji ahapụ m, fee chi ọzọ ofufe, otu a ka ha na-emekwa gị. 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.
Izrel ogee ahụ amataghị mgbe ọ bụla na ha ajụla Chineke, maọbụ na ọchịchọ ha maka eze nke ụwa ga-eru n’ókè nke na ha kpọgidere Mesaịa n’obe, họrọkwa Setan dịka eze ha. E kpuchiri nnupụisi ha n’anya ha site n’echiche nke onwe-ha-ziri-ezi, nke mere ka ha chee na n’agbanyeghị na ha jụrụ Chineke, ha ka bụ ndị a họpụtara, n’ihi na, ka ha siri tụgharịa uche, Chineke ka nọgidere na-edobe ozi amụma dị nsọ, ọbụna mgbe Samuel gasịrị.
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.
Ha ghọtaghị nke ọma ozi amụma nke ndị amụma, na-ekwere na ịdị adị nke ndị amụma Chineke bụ ihe na-egosi na ha bụ ndị Chineke họpụtara. Ha ahụghị na ha nọ ebe dị anya n’ebe Chineke nọ, nakwa na ndị amụma ahụ nọ na-achọ iduzi ha laghachi n’ebe Chineke nọ, n’ihi na ha kọwara ọrụ ndị amụma ahụ dịka ihe àmà nke nduzi Chineke. Nke a bụ n’agbanyeghị na ha nọgidere na-ajụ ozi niile nke ndị amụma e zitere ha. Otu aghụghọ ahụ bịakwara n’elu Adventism n’afọ 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”.
Ụzọ okwukwe Adventist jụrụ ngagharị ahụ e jikọtara ọnụ site n’ije-ozi William Miller, ma họrọ ịbụ ụka e debanyere n’akwụkwọ n’iwu n’afọ ahụ ka ha jụrụ ozi Mozis banyere “oge asaa,” dịka Ịlaịja (William Miller) nyefere ya. N’afọ ahụ kwa ka ha mepụtara eserese amụma adịgboroja, nke a na-apụghịzi ịgụ, nke a na-apụghịzikwa “ikwu okwu” dị ka Habakuk 2, amaokwu nke 3 siri dị, n’ihi na ọ chọrọ akwụkwọ nkọwa iji kọwaa ya. Eserese Habakuk pụrụ ịgụ dịka ha dị n’onwe ha, ya mere ha pụrụ “ikwu okwu”.
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.
Ndị Adventist jụrụ ime nnyocha ọ bụla n’ime onwe ha banyere nhọrọ ha mere na 1863, n’ihi na, ka o sina dị, ha nwere onye amụma nwaanyị n’etiti ha, nke na-egosi na ha bụ ndị fọdụrụnụ ahụ e kpọrọ aha n’akwụkwọ Mkpughe, ndị nwere Mmụọ nke Amụma. Ha gosipụtara otu mmụọ na àgwà ahụ nke Izrel oge ochie, ma nnupụisi ahụ nke malitere site n’ịjụ ọla dị oke ọnụ mbụ nke Miller chọpụtara, mesịrị duru ha n’ịjụkwa njirimara Miller banyere ọla dị oke ọnụ nke “the daily” kwa.
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.
Izrel nke oge a jụrụ nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” nke bụ ihe nnọchianya nke Rom nke ndị ọgọ mmụọ, nke n’aka nke ya bụkwa ihe nnọchianya nke Setan, ma kwuo na “ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya nke Kraịst. N’okwu ọzọ, Izrel nke oge a họọrọ ịnakwere ihe nnọchianya nke Setan dị ka ihe nnọchianya nke Kraịst. Dị nnọọ ka Izrel oge ochie kwupụtara na ha enweghị eze ọzọ ma e wezụga Siza, onye nnọchi anya Rom nke ndị ọgọ mmụọ, nke bụ ihe nnọchianya nke Setan.
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.
N’ihe gbasara itinye amụma n’ọrụ, nhọrọ ahụ chọrọ ka Izrel nke oge a gbanwee nkọwa nke isi nke asaa, nke asatọ na nke itoolu nke Daniel, bụ́ isi ndị ahụ n’onwe ha ka Osimiri Ulai nọchiri anya ha, ma bụrụkwa mmụba nke ihe ọmụma n’akụkọ ihe mere eme nke ndị Millerite. A ga-amanye ha ịgbanwe isi ndị ahụ, n’ihi na isi nke asatọ kpọmkwem na-ezo aka na “ihe a na-eme kwa ụbọchị” ugboro atọ.
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.
N’ịbụ ndị akụkọ ihe mere eme nke ebe e meghere ọhụụ nke Osimiri Ulai manyere, ndị Millerite enweghị ike ịhụ alaeze ụwa ọzọ ọ bụla tupu Kraịst alọta ma guzobe alaeze Ya ebighị ebi, dị ka e sere ya na Daniel isi nke abụọ. Ya mere, ha lere alaeze nke anọ, ya bụ Rom, anya dịka otu alaeze nwere akụkụ abụọ. E gosipụtara akụkụ abụọ ahụ kpọmkwem na isi nke asaa na nke asatọ nke Daniel. Daniel na-akọwapụta na a ga-aghọta ọhụụ ọ natara n’isi nke asatọ n’ihe metụtara ọhụụ nke isi nke asaa.
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.
N’afọ nke atọ nke ọchịchị eze Belshazza, ọhụụ pụtara ìhè nye m, ọbụna mụ onwe m Daniel, mgbe nke pụtara ìhè nye m na mbụ gasịrị. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Ọhụ “nke pụtara n’ihu” Daniel “na mbụ,” bụ ọhụ nke isi nke asaa.
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.
N’afọ mbụ nke Belshazza, eze Babilọn, Daniel hụrụ nrọ na ọhụụ nke isi ya mgbe ọ nọ n’elu ihe ndina ya: mgbe ahụ o dere nrọ ahụ, ma kọwaa nchikọta nke okwu ndị ahụ. Daniel 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.
Ọhụụ abụọ ahụ na-anọchi anya akụkụ abụọ nke alaeze ndị ahụ nke amụma Akwụkwọ Nsọ, bụ ndị e buru ụzọ gosi n’isi nke abụọ nke Daniel. Ala-eze anọ nke Babilọn, Midia na Peasia, Gris, na Rom ka e kwughachiri n’isi nke asaa, ma mesịa kwa n’isi nke asatọ, ma e jiri ọdịiche dị n’etiti akụkụ ndọrọ ndọrọ ọchịchị nke alaeze anọ ahụ na akụkụ okpukpe nke alaeze anọ ahụ mee ya. N’isi nke asaa nke Daniel, a na-anọchi anya alaeze ndị ahụ site n’anụ ọhịa ndị na-eri anụ, ma n’isi nke asatọ, a na-egosi otu alaeze ndị ahụ site n’anụmanụ nke ebe nsọ. Daniel chọrọ ịghọta ọhụụ nke isi nke asaa, Gabriel wee bịakwute ya ịkọwara ya.
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.
Mụ onwe m, Daniel, mmụọ m wutere n’ime ahụ m, ọhụụ nile nke isi m we mekwaa ka m nwee nkụda-mmụọ. M bịaruru nso n’otu n’ime ndị ahụ guzo n’akụkụ, jụọ ya eziokwu nke ihe ndị a nile. Ya mere ọ gwara m, meekwa ka m mata nkọwa ihe ndị ahụ. Anụ ọhịa ukwu ndị a, nke bụ anọ, bụ ndị eze anọ, ndị ga-esi n’ụwa bilie. Ma ndị nsọ nke Onye Kachasị Elu ga-anara alaeze ahụ, ha ga-enwekwa alaeze ahụ ruo mgbe ebighị ebi, ee, ruo mgbe ebighị ebi ebighị ebi. 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.
A gwara Daniel na anụ ọhịa anọ ahụ bụ alaeze anọ nke ụwa ga-adị ruo mgbe a ga-eguzobe alaeze ebighị ebi nke Chineke, n’ịkwekọ n’ihe e kwuru na isi nke abụọ nke Daniel. A ga-enwe alaeze anọ nke ụwa ga-ebute mbata alaeze ebighị ebi nke Chineke, dịka okwute ahụ e bepụrụ n’ugwu ma juo ụwa dum e si gosipụta ya na isi nke abụọ.
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.
Nwannaanyị White weere nghọta ndị Millerite banyere alaeze anọ ahụ gafee nnọọ nghọta ndị Millerite, mgbe ọ kpọrọ okwu banyere anụ ọhịa nke ụwa dị na Mkpughe isi nke iri na atọ.
“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.
“N’ebe a ka webata akara ọzọ. Onye amụma ahụ kwuru, sị: ‘Ahụrụ m anụ ọhịa ọzọ ka ọ na-arịgo n’ala; o nwekwara mpi abụọ dị ka nke nwa atụrụ.’ Amaokwu 11. Ma ọdịdị nke anụ ọhịa a, ma ụzọ o si bilie, na-egosi na mba ahụ ọ na-anọchi anya ya adịghị ka ndị e gosipụtara n’okpuru akara ndị bu ya ụzọ. E gosipụtara alaeze ukwu ndị ahụ nile nke chịrị ụwa nye onye amụma Daniel dịka anụ ọhịa na-eri anụ, ndị biliri mgbe ‘ifufe anọ nke eluigwe na-akpalite oké osimiri ukwu ahụ.’ Daniel 7:2. N’Akwụkwọ Mkpughe iri na asaa, otu mmụọ ozi kọwara na mmiri na-anọchi anya ‘ndị mmadụ, na ìgwè mmadụ, na mba dị iche iche, na asụsụ dị iche iche.’ Mkpughe 17:15. Ifufe bụ akara nke ọgụ. Ifufe anọ nke eluigwe na-akpalite oké osimiri ukwu ahụ na-anọchi anya ihe nkiri ndị ahụ dị egwu nke mmeri na mgbanwe ọchịchị, nke site na ha ka alaeze dị iche iche nwetara ike.” 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.
Anụ ọhịa ndị ahụ bụ ihe nnọchianya nke mmeri ndị e mezuru ka alaeze ndị ahụ na-abata n’ike ọchịchị. N’amụma, anụ ọhịa na-eri anụ na-anọchi anya ike ndọrọ ndọrọ ọchịchị, akụ na ụba, na agha nke otu alaeze. Otu alaeze ndị ahụ e gosipụtara n’isi nke abụọ na nke asaa nke Daniel ka e gosipụtakwara n’isi nke asatọ, ma n’ebe ahụ, a na-ejikọta ha niile na akụkụ ndị sitere n’ebe nsọ nke Chineke; site n’ime nke a, ha na-anọchi anya akụkụ okpukpe nke alaeze ndị ahụ, n’ihi na ha niile bụ njikọ nke Chọọchị na Ọchịchị.
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.
N’afọ nke atọ nke ọchịchị eze Belshaza, ọhụụ pụtara ìhè nye m, ọbụna nye m Daniel, mgbe nke mbụ ahụ pụtara ìhè nye m gasịrị. Ahụrụ m n’ọhụụ; o wee ruo, mgbe m hụrụ, na anọ m na Shushan n’obí eze, nke dị n’ógbè Elam; ahụrụkwa m n’ọhụụ, ma anọ m n’akụkụ osimiri Ulai. Mgbe ahụ, eweliri m anya m elu, hụrụ, ma lee, otu ebule nke nwere mpi abụọ guzo n’ihu osimiri ahụ: mpi abụọ ahụ dị elu; ma otu dị elu karịa nke ọzọ, nke dị elu karị wee pụta ikpeazụ. Ahụrụ m ebule ahụ ka ọ na-agba ike gawa ọdịda anyanwụ, na ugwu, na ndịda; nke mere na ọ dịghị anụ ọhịa ọbụla nwere ike iguzo n’ihu ya, ọ dịghịkwa onye nwere ike ịnapụta n’aka ya; kama o mere dịka ọchịchọ ya si dị, wee dị ukwuu. Ka m na-atụgharị uche, lee, otu ewu nwoke si n’ọdịda anyanwụ bịa n’ihu ụwa nile, ọ metụghịkwa ala aka: ewu ahụ nwekwara otu mpi a ma ama n’etiti anya ya abụọ. O wee bịakwute ebule ahụ nke nwere mpi abụọ, nke m hụrụ ka o guzo n’ihu osimiri ahụ, gbaakwuru ya n’oke iwe nke ike ya. Ahụrụ m ya ka ọ bịaruo ebule ahụ nso, iwe wee jupụta ya megide ya, o tigburu ebule ahụ, gbajiekwa mpi ya abụọ: ebule ahụ enweghịkwa ike iguzo n’ihu ya, kama o tụdara ya n’ala, zọchakwa ya ụkwụ: ọ dịghịkwa onye nwere ike ịnapụta ebule ahụ n’aka ya. Ya mere, ewu nwoke ahụ wee too nke ukwuu: ma mgbe ọ siri ike, e gbajiri mpi ukwu ahụ; ma n’ọnọdụ ya pụta anọ ndị a ma ama n’ebe ifufe anọ nke eluigwe dị iche iche. Daniel 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.
Isi nke asatọ na-amalite site n’ịkwado Daniel na n’oge ahụ ọ ka bi n’akụkọ ihe mere eme nke alaeze mbụ nke amụma Bible (Babylon), ma ọhụụ ya apụtaghị akara ọ bụla nke ga-anọchi anya Babylon, n’ihi na ọ malitere site n’ebule ahụ nke nọchiri anya alaeze nke abụọ nke ụwa, ya bụ Medo-Persia. Enweghị akara nke Babylon ahụ bụ ihe e mere n’uche, n’ihi na otu njirimara bụ isi nke Babylon bụ na ọ na-anọchi anya alaeze a na-ewepụ, ma emesịa weghachi ya, dịka e si nọchite ya anya n’“oge asaa” Nebukadneza biri dịka anụ ọhịa. N’ime “oge asaa” ahụ, a na-anọchi anya otu akụkụ nke Babylon ime mmụọ (ọchịchị ndị papa), n’ihi na ọchịchị ndị papa bụ alaeze ahụ e chefuru echefu ruo afọ iri asaa nke ihe nnọchianya, n’oge nke ahụ o nwere ọnyá na-egbu egbu. Eziokwu ahụ bụ na Daniel na-akọwa na ọ natara ọhụụ ahụ “n’afọ nke atọ nke ọchịchị eze Belshaza,” na-egosi Babylon dịka alaeze ahụ na-ebute tupu alaeze nke abụọ nke Medo-Persia, ma ọ na-emesi Babylon ike dịka alaeze zoro ezo, ma ọ bụ e chefuru echefu, nke e chefuru echefu n’ụbọchị otu eze.
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.
Anụmanụ dị n’isi nke asatọ abụghị anụ ọhịa na-eri anụ; ha bụ anụmanụ ndị e ji achụ àjà n’ọrụ nke ebe nsọ. A na-anọchi anya alaeze nke anọ dị ka “obere mpi,” ọ bụghị dịka anụmanụ, ma mpi bụ akụkụ nke ebe nsọ Chineke, n’ihi na ebe ịchụàjà dị n’ebe nsọ Chineke nwere mpi dịka akụkụ nke nhazi ha.
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.
Ọ bụghị naanị na Daniel jiri okwu ndị metụtara ebe nsọ nọchite alaeze anọ nke amụma ahụ, kama akụkọ dị n’isiakwụkwọ ahụ nwekwara ọtụtụ okwu e wepụtara ozugbo n’ozi ije ozi nke ebe nsọ nke Chineke. E gosipụtara akụkọ dị n’isiakwụkwọ ahụ site n’okwu Hibru e si n’ozi ije ozi nke ebe nsọ were, ma e wurukwa omume nke iweta àjà n’ozi ije ozi nke ebe nsọ n’ime nhazi nke isiakwụkwọ ahụ. Eziokwu ahụ bụ na Daniel kpachaara anya jikọtara isiakwụkwọ asaa na asatọ ọnụ, na-enye ndị chọrọ ịhụ ohere ịhụ na isiakwụkwọ asaa na-akọwapụta ọchịchị ndọrọ ndọrọ ọchịchị nke alaeze dị na amụma Baịbụl, ebe isiakwụkwọ asatọ na-akọwapụta ọchịchị ụka nke alaeze dị na amụma Baịbụl.
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.
A manyela ndị Adventist ikpuchi eziokwu a site n’akụkọ ifo Setan, n’ihi na nnabata a na-ekpughe na nkume ọnụ ahịa Miller dị nnọọ ka Chineke siri hazie ha ka ha bụrụ. Ịjụ ha jụrụ nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” ka a na-anọchi anya ya dịka nkwupụta na “Chineke enweghị nghọta,” n’ihi na ha na-ekwu na mgbe Chineke nyere Miller usorochịkọta ahụ (site n’ozi ọrụ ndị mmụọ ozi nsọ), ọ bụghị nke ziri ezi.
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.
N’ezie, a ga-ewere ịtụgharị unu ihe n’elu ala dị ka ụrọ onye ọkpụ ite; n’ihi na ọrụ ọ̀ ga-asị onye mere ya, Ọ meghị m? ma ọ bụ ihe ahụ a kpụrụ akpụ ọ̀ ga-asị onye kpụrụ ya, O nweghị nghọta? Aịsaịa 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”.
Usoro nhazi nke Miller bụ ihe owuwu amụma ahụ ọ ghọtara ma jiri rụọ ọrụ; ma site n’afọ 1863 gawa n’ihu, Adventizim laghachiri n’itinye nkuzi okpukpe n’ọrụ dịka Protestantizim dara n’ọkwa na Katọlik si eme, iji zoo akụ ndị dị oké ọnụ ahịa nke nrọ Miller. Adventizim nabatara usoro ụgha (ihe ahụ e kpụrụ akpụ), ka o wee jụ ọrụ ahụ, nakwa Onye-kere ọrụ ahụ. N’ime ime nke a, ha na-ekwukwa na Onye-kere ọrụ ahụ enweghị nghọta. Ịjụ usoro nhazi ahụ bụ, ma ka bụkwa, ịjụ mmụba nke ihe ọmụma ahụ e kpughere mgbe e mepere ya n’afọ 1798. Ndị na-ajụ mmụba nke ihe ọmụma ahụ na-ajụ ọrụ ahụ na Onye-kere ọrụ ahụ, ma n’okwu Daniel, ha bụ “ndị ajọ omume”.
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.
A ga-eme ka ọtụtụ ndị dị ọcha, mee ka ha bụrụ ndị na-acha ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. 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.
“Ndị ajọ omume ga-eme ajọ omume,” n’ụzọ dị otu a na-egosi ịjụ eziokwu nke na-aga n’ihu ma na-arị elu n’ike. Ịjụ nke ndị ajọ omume jụrụ ụkpụrụ nhazi ahụ bụ ịjụ Chineke, ma n’aka nke ọzọ Chineke na-ajụ ndị ajọ omume n’ihi ịjụ ahụ ha na-achọ imezu site n’ụkpụrụ nhazi adịgboroja.
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.
Ndị m na-ala n’iyi n’ihi enweghị ọmụma: n’ihi na ị jụrụ ọmụma, M ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà n’ihu m: ebe ị chefuru iwu nke Chineke gị, M ga-echezọkwa ụmụ gị. Hosea 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.”
Ndị nke Chineke, ndị bụ “ndị nchụàjà” nke Chineke site n’afọ 1844 ruo n’afọ 1863, ka a jụrụ n’ihi enweghị ha nke “ihe ọmụma” ahụ e mere ka ọ bawanye site n’ozi William Miller. Ọ dị mkpa ilebara ọnọdụ nke amaokwu nke isii n’akwụkwọ Hosea anya, n’ihi na ọnọdụ ahụ na-akọwa nnupụisi na-arị elu megide eziokwu, nke a na-anọchi anya ya dịka “ihe ọmụma.”
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.
Nụrụnụ okwu nke Onyenwe anyị, unu ụmụ Izrel: n’ihi na Onyenwe anyị nwere esemokwu megide ndị bi n’ala ahụ, n’ihi na eziokwu adịghị, ebere adịghịkwa, ọ dịghịkwa ihe ọmụma banyere Chineke n’ala ahụ. Site n’ịṅụ iyi ụgha, na ịgha ụgha, na igbu mmadụ, na izu ohi, na iko, ha na-emebi iwu niile, ọbara na-esokwa ọbara. N’ihi ya ala ahụ ga-eru uju, onye ọ bụla nke bi n’ime ya ga-ala n’iyi, ya na anụ ọhịa nke ubi, ya na nnụnụ nke eluigwe; ee, a ga-ewepụkwa azụ nke oke osimiri. Ma ka mmadụ ọbụla ghara ịlụ ụka, ma ọ bụ baara onye ọzọ mba: n’ihi na ndị gị dị ka ndị na-alụ ụka megide onye nchụàjà. N’ihi ya ị ga-ada n’ehihie, onye amụma kwa ga-ada n’abalị soro gị, m ga-ebibikwa nne gị. E bibiela ndị m n’ihi ụkọ ihe ọmụma: n’ihi na ị jụla ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe ị chefuworo iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Ka ha na-amụba, otu a ka ha mehieworo megide m: n’ihi ya m ga-agbanwe ebube ha ka ọ bụrụ ihere. Ha na-eri mmehie ndị m, ha etinyekwala obi ha n’ajọ omume ha. Ọ ga-adịkwa, dịka ndị mmadụ, otu a ka onye nchụàjà ga-adị: m ga-ata ha ahụhụ n’ihi ụzọ ha, kwụọkwa ha ụgwọ dịka omume ha dị. N’ihi na ha ga-eri, ma ha agaghị enwe afọ ojuju: ha ga-akwa iko, ma ha agaghị amụba: n’ihi na ha akwụsịwo ilekọta Onyenwe anyị anya.
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.
Akwụna na mmanya na mmanya ọhụrụ na-anapụ obi. Ndi m na-ajụ ndụmọdụ n’aka arụsị osisi ha, mkpara ha na-agwakwa ha okwu: n’ihi na mmụọ nke akwụna emeela ka ha kpafuo, ha esikwokwa n’okpuru Chineke ha jee ịgba akwụna. Ha na-achụ aja n’elu ugwu, na-esurekwa ihe-ísì ụtọ n’elu nta ugwu, n’okpuru osisi oak na popla na elm, n’ihi na ndò ha dị mma: ya mere ụmụnwaanyị unu ga-agba akwụna, nwunye unu ga-akwa iko. Agaghị m ahụ ụmụnwaanyị unu ahụhụ mgbe ha na-agba akwụna, ma ọ bụ nwunye unu mgbe ha na-akwa iko: n’ihi na ndị ahụ onwe ha na ndị akwụna na-apụ iche, ha na ndị nwanyị na-ere ahụ na-achụkwa aja: ya mere ndị na-adịghị aghọta ga-ada. Ọ bụ ezie na gị, Izrel, na-agba akwụna, ma ka Juda ghara imehie; unu abịakwala Gịgal, unu arịgokwakwala Betaven, unu aṅụkwala iyi, sị, Dị ka Jehova dị ndụ. N’ihi na Izrel na-alaghachi azụ dịka nne ehi na-enupu isi: ugbu a Jehova ga-azụ ha dịka nwa atụrụ n’ebe sara mbara. Ifrem ejikọtara onwe ya na arụsị: hapụ ya. Ihe-ọṅụṅụ ha agbarụla: ha anọgidewo na-agba akwụna mgbe niile: ndị-isi ya jiri ihere hụ n’anya, sị, Nyenụ. Ikuku ejikọtawo ya n’akụkụ nku ya, ihere ga-emekwa ha n’ihi aja ha. Hosia 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.
Ịdọ aka ná ntị nke Hosea bụ na, “Onyenwe anyị nwere esemokwu megide ndị bi n’ala ahụ, n’ihi na ọ dịghị eziokwu, ọ dịghị ebere, ọ dịghịkwa ọmụma banyere Chineke n’ala ahụ.” Adventism bụ ndị nke Chineke n’ụbọchị ikpeazụ. N’ụbọchị nwoke ji ahịhịa unyi abanye n’ụlọ Miller, Adventism, tinyere ndị mmadụ, ndị nchụàjà, na ndị amụma “onye na-adịghị aghọta ga-ada,” n’ihi na ha ga-abụ “ndị ejikọtara na arụsị.” Arụsị ha bụ ozizi ụgha ha, ndị a kpara akpa n’ime usoro ụgha.
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.
Nnupụisi ahụ nke e sere anya ya site n’ịjụ ịnakwere mmụba nke ihe ọmụma bụ nkwalite nwayọọ nwayọọ nke nnupụisi nke na-eru n’ókè ebe oge amara ha na-akwụsị site n’ịkpọpụta nkwupụta na e jikọtara ha na ozizi ụgha ndị a kpochapụrụ n’ụlọ Miller. E sere nnupụisi ha anya dịka ime ịkwa iko mgbe niile. Site n’afọ 1863 gawa ruo na mmechi nke oge amara, ha na-anọgide na-enupụ isi mgbe niile ruo mgbe a ga-awụpụ ha n’ọnụ Onyenwe anyị.
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.
Nnupụisi nke ịjụ ihe ọmụma ka e gosipụtara site n’ịkwa iko ha “mgbe nile”; ma ọ bụ ezie na ọ bụghị otu mkpụrụokwu Hibru ahụ, ihe ọ pụtara bụ otu ihe ahụ dị ka mkpụrụokwu Hibru “tamid,” nke pụtara “na-adịgide adịgide” ma ọ bụ “mgbe nile,” nke a sụgharịrị dịka “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Anyị ga-aga n’ihu n’ọmụmụ anyị banyere alaeze anọ nke amụma Akwụkwọ Nsọ n’isiokwu na-esonụ.
“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.
“Mgbe ahụ, ahụrụ m banyere ‘Nke Kwa Ụbọchị,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ dịghịkwa n’ime ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya ndị ahụ kpọrọ mkpu awa ikpe. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọkọtara n’echiche ziri ezi banyere ‘Nke Kwa Ụbọchị;’ ma kemgbe 1844, n’etiti mgbagwoju anya ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya.” Review and Herald, November 1, 1850.