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.

“ya siku zote” katika kitabu cha Danieli kilitambuliwa na William Miller kuwa ishara ya Roma ya kipagani au upagani, lakini katika siku za mwisho ni ishara ya kukataliwa kwa kweli za msingi za William Miller. Yawakilisha mwisho wa uasi ulioanza mwaka 1863, kwa kukataliwa kwa uelewa wa Miller kuhusu “nyakati saba” za Musa katika Mambo ya Walawi ishirini na sita. Wakati Uadventista ulipokataa utambulisho sahihi wa “ya siku zote” kuwa ni upagani, waliigeuza ishara ya Shetani kuwa ishara ya Kristo. Isaya anatambua kwamba kazi hii ilikuwa kugeuza mambo juu chini. Kukataliwa kwa “ya siku zote” kuliwekwa rasmi katika miaka ya 1930 (kizazi cha tatu cha Uadventista), lakini lilikuwa jambo la mabishano tangu mwaka 1901 (kizazi cha pili cha Uadventista). Kama ilivyokuwa kwa Israeli ya kale, kukataliwa kwa kweli hatua kwa hatua kuliongoza kwenye kukubalika kwa kosa lililokuwa na vipengele vya dhambi isiyosameheka.

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.

Əntəf kəhaŋa Yəhudiyan boroŋa yəqəf kədam, məsi Məsih a kələmna təgərrəfənna ta ʔamalatən kə-Satan ʔamalat ləqəfənna yəwəssəl. Qadim İsraʔel, zəmənawi İsraʔel kəlləf maṣal qaddamawi nəw, wə zəmənawi İsraʔel hətta yəwəssəl gəbbarə, ʔənda ləbəlləf bə-məqləb. ʔƏnnəsa ʔamalatə Satan (butriyyət / paganism) nəgəḥu, wə ʔəlla ʔamalat lə-Məsih ʔəttəsənnəfu. ʔƏsyanə qadim İsraʔel, Satanən nəgusa-ččäw ʔəndə-märätu, yəččəmərall.

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.

Basi Pilato akiungwa wu m'bazu auno, wamufumya Yesu kuiza panze, ni kwikala pa kitu kya bucilu pa mpanga uulama kuuti Pavement, lelo mu Cihebereyo, Gabbatha. Awo bwali buteyanyo bwa Pasika, ni pa nsaansa ya mutanda; elo waambila Bayuda ati, “Amubone Mufumu wenu!” Lelo bo bakalila kapati bati, “Mufumyenipo, mufumyenipo, mumutanikile pa cimuti ca mapenzi.” Pilato waamba kuli bo ati, “Bushe nde mutanike Mufumu wenu?” Bakatapa bakulu baaswike bati, “Tatukwete mufumu kano Kesare.” Elo amupeela kuli bo kuti bamutanike pa cimuti ca mapenzi. Basi bamweebelela Yesu, ni kumutwala. Yoano 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 alikuwa mwakilishi wa Rumi ya kipagani, na Dada White anatambulisha kwamba yule joka aliyefukuzwa kutoka mbinguni katika Ufunuo sura ya kumi na mbili ni Shetani, lakini kwa maana ya pili joka huyo pia ni Rumi ya kipagani. Kwa hiyo joka huwakilishwa kwa ishara ya “ya daima.” Mwisho wa uasi wa Israeli ya kale, walipotangaza hadharani, “Hatuna mfalme ila Kaisari,” uliwakilisha tamko lao la wazi kwamba walikuwa raia wa mfalme wao, na mfalme wao alikuwa Shetani. Uasi huo dhidi ya Mungu akiwa Mfalme ulianza katika siku za nabii Samweli, walipomkataa Mungu kuwa Mfalme wao na kudai wapewe mfalme wa kibinadamu ili wawe kama mataifa mengine.

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.

Bwanyinabulire bakulu bonna ab’omu Isiraeri ne bakuŋŋaana wamu, ne bajja eri Samwiri e Laama, ne bamugamba nti, Laba, ggwe okaddiye, era batabani bo tebatambulira mu makubo go: kale kaakano tulonderere kabaka atusalirenga emisango ng’amawanga gonna. Naye ekigambo ekyo ne kinyiiza Samwiri, bwe baayogera nti, Tuwe kabaka atusalirenga emisango. Awo Samwiri n’asaba Mukama. Mukama n’agamba Samwiri nti, Wulira eddoboozi ly’abantu mu byonna bye bakugamba: kubanga tebakugaanye ggwe, wabula bagaanye nze, nneme okufuga ku bo. Ng’ebikolwa byonna bwe biri bye bakoze okuva ku lunaku lwe nabaggya mu Misiri ne leero, bwe banvaako ne baweereza bakatonda abalala, bwe batyo bwe bakola ne gy’oli. 1 Samwiri 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.

Izraeli ya kale haikutambua kamwe kwamba walikuwa wamemkataa Mungu, wala kwamba shauku yao ya kutaka mfalme wa duniani ingeendelea mpaka kufikia hatua ya kumsulibisha Masihi, na kumchagua Shetani kuwa mfalme wao. Uasi wao ulifichwa machoni pao na mawazo yao wenyewe ya kujihesabia haki, kwamba licha ya kumkataa Mungu, bado walikuwa watu wateule; kwa maana, hata hivyo, walifikiri kwamba Mungu bado aliudumisha utumishi mtakatifu wa kinabii, hata baada ya Samweli.

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.

Bene balifasiri vibaya huduma ya kinabii ya manabii, wakiamini ya kwamba kuwapo kwa manabii wa Mungu kulithibitisha kwamba wao walikuwa watu wateule wa Mungu. Hawakuona kwamba walikuwa mbali na Mungu na kwamba manabii walikuwa wakitafuta kuwaongoza warudi kwa Mungu, kwa maana waliifasiri kazi ya manabii kuwa ushahidi wa uongozi wa Mungu. Hili lilikuwa licha ya kuendelea kwao kukataa jumbe zote za manabii waliotumwa kwao. Udanganyifu huohuo uliijia Adventismu mwaka 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”.

ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯝꯅ ꯋꯤꯂꯤꯌꯝ ꯃꯤꯂ꯭ꯂꯔꯒꯤ ꯃꯤꯅꯤꯁꯇ꯭ꯔꯤꯗꯥ ꯄꯨꯟꯁꯤꯜꯂꯛꯄ ꯃꯨꯕꯃꯁꯤ ꯌꯥꯔꯦꯛꯄꯗꯥ ꯈꯟꯗꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ Elijah (William Miller) ꯅꯥ ꯄꯤꯈꯤꯕ “seven times” ꯀꯤ Moses ꯀꯤ ꯄꯥꯎꯗꯝ ꯑꯗꯨ ꯌꯥꯔꯦꯛꯄ ꯆꯍꯤ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯅꯥꯛꯇꯥ ꯂꯤꯒꯦꯜꯂꯤ ꯔꯦꯖꯤꯁꯇꯔ ꯇꯧꯔꯕ ꯆꯔꯆ ꯑꯃ ꯑꯣꯏꯅ ꯑꯄꯝꯕ ꯈꯜꯂꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯆꯍꯤ ꯑꯗꯨꯗ ꯃꯈꯣꯏꯅ ꯑꯃꯥꯡꯕ, ꯂꯩꯅ ꯄꯥꯕ ꯉꯝꯗꯕ, ꯑꯃꯁꯨꯡ Habakkuk 2:3 ꯒꯤ ꯃꯇꯨꯡ ꯏꯅꯥꯛꯇꯥ “speak” ꯇꯧꯕ ꯉꯝꯗꯕ ꯑꯃ ꯑꯣꯏꯕ ꯃꯥꯏꯕꯛꯇ ꯍꯦꯟꯗꯣꯛꯄ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯆꯥꯔꯠ ꯑꯃ ꯁꯦꯝꯈꯤ; ꯃꯔꯝꯗꯤ, ꯃꯁꯤꯗ ꯃꯁꯤ ꯁꯟꯗꯣꯛꯄꯥꯒꯤ ꯍꯥꯟꯗꯑꯥꯎꯠ ꯑꯃ ꯄꯥꯝꯖꯔꯛꯄ ꯇꯥꯕꯅ ꯂꯥꯛꯈꯤ꯫ Habakkuk ꯀꯤ ꯆꯥꯔꯠꯁꯤꯡ ꯑꯁꯤ ꯃꯈꯣꯏ ꯂꯩꯔꯤꯕ ꯃꯈꯜ ꯑꯗꯨꯅꯥ ꯄꯥꯕ ꯉꯝꯈꯤ, ꯃꯁꯤꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯃꯈꯣꯏꯅ “speak” ꯇꯧꯕ ꯉꯝꯈꯤ꯫

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.

ਅਡਵੈਂਟਵਾਦ ਨੇ 1863 ਵਿੱਚ ਆਪਣੇ ਦੁਆਰਾ ਕੀਤੀ ਗਈ ਚੋਣ ਬਾਰੇ ਕਿਸੇ ਵੀ ਆਤਮ-ਪੜਤਾਲ ਨੂੰ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕੀਤਾ, ਕਿਉਂਕਿ ਆਖਿਰਕਾਰ ਉਨ੍ਹਾਂ ਦੇ ਵਿਚਕਾਰ ਉਹ ਭਵਿੱਖਦ੍ਰਸ਼ਟਰੀ ਸੀ, ਜੋ ਇਹ ਸਾਬਤ ਕਰਦੀ ਸੀ ਕਿ ਉਹੀ ਉਹ ਬਚੀ-ਖੁੱਚੀ ਕੌਮ ਸਨ ਜਿਸ ਦੀ ਪਹਿਚਾਣ ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਵਿੱਚ ਕੀਤੀ ਗਈ ਹੈ, ਅਤੇ ਜਿਸ ਕੋਲ ਭਵਿੱਖਬਾਣੀ ਦੀ ਆਤਮਾ ਸੀ। ਉਨ੍ਹਾਂ ਨੇ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਵਾਲੀ ਹੀ ਆਤਮਾ ਅਤੇ ਮਨੋਵ੍ਰਿੱਤੀ ਪ੍ਰਗਟ ਕੀਤੀ, ਅਤੇ ਉਹ ਬਗਾਵਤ ਜੋ ਮਿੱਲਰ ਦੁਆਰਾ ਖੋਜੇ ਗਏ ਪਹਿਲੇ ਰਤਨ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ ਸੀ, ਆਖਿਰਕਾਰ “the daily” ਦੇ ਰਤਨ ਬਾਰੇ ਮਿੱਲਰ ਦੀ ਪਹਿਚਾਣ ਨੂੰ ਵੀ ਅਸਵੀਕਾਰ ਕਰਨ ਤੱਕ 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.

ਇਸਰਾਏਲ ਆਧੁਨਿਕ ਨੇ “ਰੋਜ਼ਾਨਾ” ਬਾਰੇ ਮਿਲਰ ਦੀ ਸਮਝ ਨੂੰ ਅਸਵੀਕਾਰ ਕੀਤਾ, ਜੋ ਬੁਤਪਰਸਤ ਰੋਮ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ, ਅਤੇ ਆਪਣੇ ਵੱਲੋਂ ਸ਼ੈਤਾਨ ਦਾ ਵੀ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ, ਅਤੇ ਇਹ ਦਾਅਵਾ ਕੀਤਾ ਕਿ “ਰੋਜ਼ਾਨਾ” ਮਸੀਹ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ। ਦੂਜੇ ਸ਼ਬਦਾਂ ਵਿੱਚ, ਇਸਰਾਏਲ ਆਧੁਨਿਕ ਨੇ ਇੱਕ ਸ਼ੈਤਾਨੀ ਪ੍ਰਤੀਕ ਨੂੰ ਮਸੀਹ ਦੇ ਪ੍ਰਤੀਕ ਵਜੋਂ ਸਵੀਕਾਰ ਕਰਨਾ ਚੁਣਿਆ। ਜਿਵੇਂ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਨੇ ਘੋਸ਼ਣਾ ਕੀਤੀ ਸੀ ਕਿ ਕੈਸਰ ਤੋਂ ਬਿਨਾ ਉਹਨਾਂ ਦਾ ਹੋਰ ਕੋਈ ਰਾਜਾ ਨਹੀਂ, ਜੋ ਬੁਤਪਰਸਤ ਰੋਮ ਦਾ ਇੱਕ ਪ੍ਰਤਿਨਿਧੀ ਸੀ, ਅਤੇ ਜੋ ਸ਼ੈਤਾਨ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ।

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.

Mu byerekeye ikoreshwa ry’ubuhanuzi, iyo mahitamo yasabaga ko Isirayeli ya none yagombaga kongera gusobanura ibice bya karindwi, umunani n’icyenda byo muri Daniyeli, ari byo bice bihagarariwe n’Uruzi Ulai, kandi ari byo byari ukwiyongera kw’ubumenyi mu mateka y’Abamillerite. Bari guhatirwa guhindura ibyo bice, kuko igice cya munani kivuga ku buryo butaziguye “igitambo gihoraho” incuro eshatu.

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.

Bêdaxistîna dîrokê ku di wê de dîtina Çemê Ulai hate vekirin, Millerîyan nikarîbûn berî vegera Mesîh û ava kirina Padîşahiya Wî ya herheyî, ya ku di Daniel beşa duyemîn de tê nîşandan, tu padîşahiyên din ên erdî bibînin. Ji ber vê yekê, wan padîşahiya çaremîn a Romayê wek yek padîşahiyek bi du aliyên xwe hildan. Ew du aliyên wan rasterast di beşên heftemîn û heştemîn ên Daniel de hatine temsîl kirin. Daniel diyar dike ku divê dîtina ku wî di beşa heştemîn de wergirt, bi girêdana bi dîtina beşa heftemîn were fêm kirin.

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 Belshaza, ọhụụ pụtara n’ihu m, bụ mụ onwe m Daniel, mgbe nke mbụ pụtara n’ihu m gasịrị. Daniel 8:1.

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

Umboni “umwiyeretse” Daniyeli “ubwa mbere,” wari umboni wo mu gice cya karindwi.

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.

Naledi wa mofolofolo wa Babele Beleshatsare, Daniele a lora toro e bile a bona dipono tsa tlhogo ya gagwe fa a le mo malaong a gagwe; mme morago ga moo a kwala toro eo, a ba a bolela kakaretso ya dilo tseo. Daniele 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.

Miihya mile mivisíon mi wámika vipengele viili vya falume vya unabii wa Biblia, vyavye vyámikile kwanza kuwakilishwa mu sura ya pili ya Danieli. Falume vine vya Babeli, Umedi na Uajemi, Uyunani na Roma vyárejelewa mu sura ya saba, na tena mu sura ya nane, lakini kwa utofauti kati ya vipengele vya kisiasa vya falume vine na vipengele vya kidini vya falume vine. Mu Danieli saba, falume viwakilishwa kwa wanyama wa mawindo, lakini mu sura ya nane falume zilezile zaoneshwa kwa wanyama wa patakatifu. Danieli alitaka kuielewa njozi ya sura ya saba, naye Gabrieli akamjia ili amfafanulie.

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.

Ez Danîel, di nava laşê xwe de di ruhê xwe de xemgîn bûm, û dîtinên serê min min aciz kirin. Ez nêzîkî yek ji wan ên ku li wir rawestabûn çûm, û rastiya van hemû tiştan jê pirsîm. Wî jî ji min re got, û şirovekirina wan tiştan ji min re eşkere kir. Ev heywanên mezin, ku çar in, çar padşa ne ku ji erdê dê rabin. Lê pîrozên Herî Bilind dê padşahiyê bistînin, û dê padşahiyê heta hetayê, belê heta hetayê hetan, bibin xwedî. Danîel 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 waambiwa kwamba wale wanyama wanne walikuwa falme nne za duniani ambazo zingekuwapo mpaka ufalme wa Mungu wa milele ungeanzishwa, kwa kupatana na Danieli sura ya pili. Palipaswa kuwapo falme nne za duniani zilizotangulia kuja kwa ufalme wa Mungu wa milele, kama ilivyowakilishwa na jiwe lililokatwa kutoka mlimani na kulijaza 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.

Mā’ite tawa ʻana ʻo Sister White i ka hoʻomaopopo ʻana a nā Millerite no ia mau aupuni ʻehā ma mua loa aʻe o ka hoʻomaopopo ʻana a nā Millerite, i kona kūkākūkā ʻana no ka holoholona o ka honua ma Revelation mokuna ʻumikūmākolu.

“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.

“Na kati ya hapa alama nyingine inaingizwa. Nabii asema: ‘Nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo.’ Aya ya 11. Kuonekana kwa mnyama huyu pamoja na jinsi ya kuinuka kwake huonyesha kwamba taifa analowakilisha ni tofauti na yale yaliyowasilishwa chini ya alama zilizotangulia. Falme kuu zilizoutawala ulimwengu ziliwasilishwa kwa nabii Danieli kama wanyama wakali wa mawindo, zikiinuka wakati ‘pepo nne za mbinguni zilipopigana juu ya bahari kuu.’ Danieli 7:2. Katika Ufunuo kumi na saba malaika alieleza kwamba maji huwakilisha ‘watu, na makutano, na mataifa, na lugha.’ Ufunuo 17:15. Pepo ni alama ya mashindano. Pepo nne za mbinguni zikishindana juu ya bahari kuu huwakilisha matukio ya kutisha ya ushindi na mapinduzi ambayo kwa hayo falme zimefikia mamlaka.” Pambano Kuu, 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.

Ibikoko ni ibimenyetso vy’intsinzi zashitsweko uko ubwami bwagenda buronka ububasha. Mu buryo bw’ubuvugishwa, igikoko c’inkazi giserukira ububasha bwa politike, ubw’ubutunzi n’ubwa gisirikare bw’ubwami. Ubwami nyene buserukiwe muri Daniyeli igice ca kabiri n’ica indwi, ni bwo kandi buserukiwe no mu gice c’umunani, ariko aho bwose bufitaniye isano n’ibintu bikomoka ahera h’Imana, kandi gutyo bugaserukira igice c’idini c’ayo mabwami, kuko yose yari ubumwe bw’Itorero na 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.

Mu mwaka gwa gatatu gwa kutwala kwa mwami Belushazari, enjozi yambonekere, yo kandi njyewe Daniyeli, nyuma y’iriya yambonekereye ubwa mbere. Maze mbona mu njozi; nuko biba, igihe nabonaga, nari ndi i Shushani mu gihome, kiri mu ntara ya Elamu; kandi mbona mu njozi, nari ndi hafi y’umugezi wa Ulayi. Nuko nzamura amaso yanjye, ndareba, kandi dore, imbere y’umugezi hari hahagaze impfizi y’intama yari ifite amahembe abiri; ayo mahembe yombi yari maremare, ariko rimwe ryarutaga irindi uburebure, kandi iryarutaga irindi ryameze nyuma. Nabonye iyo mpfizi y’intama isunika yerekeza iburengerazuba, n’amajyaruguru, n’amajyepfo; ku buryo nta nyamaswa zashoboraga guhagarara imbere yayo, kandi nta n’iyashoboraga kurokora mu kuboko kwayo; ahubwo ikora ibyo yishakiye, maze ikomera cyane. Nuko nkiri ntekereza, dore, haza isekurume ivuye iburengerazuba, inyura hejuru y’isi yose itakoze ku butaka; kandi iyo sekurume yari ifite ihembe rikomeye hagati y’amaso yayo. Igera kuri ya mpfizi y’intama yari ifite amahembe abiri, iyo nari nabonye ihagaze imbere y’umugezi, maze iyirukankaho ifite uburakari bw’imbaraga zayo. Maze mbona iyegereye cyane ya mpfizi y’intama, irarakara cyane kuyirwanya, irayikubita, imenagura amahembe yayo yombi; kandi nta mbaraga zari muri iyo mpfizi y’intama zo kuyihagarara imbere, ahubwo irayubika hasi, irayikandagira; kandi nta wari ushobora gukiza iyo mpfizi y’intama mu kuboko kwayo. Ni cyo cyatumye iyo sekurume iba ikomeye cyane; ariko imaze gukomera, rya hembe rikomeye riravunika; maze mu cyimbo cyaryo hamera andi ane akomeye, yerekeye imiyaga ine yo mu ijuru. Daniyeli 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.

Pauko la munani huanza kwa Danieli kuthibitisha kwamba wakati huo alikuwa anaishi ndani ya historia ya ufalme wa kwanza wa unabii wa Biblia (Babeli), lakini ono lake halitambui ishara yoyote iliyopaswa kuiwakilisha Babeli, kwa maana linaanza na kondoo dume aliyewakilisha ufalme wa pili wa duniani wa Umedi na Uajemi. Kukosekana kwa ishara ya Babeli ni kwa makusudi, kwa maana tabia kuu ya Babeli ni kwamba huiwakilisha ufalme unaoondolewa, na baadaye kurejeshwa, kama ilivyowakilishwa na “nyakati saba” za Nebukadneza kuishi kama mnyama. Katika hizo “nyakati saba” kipengele cha Babeli ya kiroho (upapa) huwakilishwa, kwa maana upapa ndio ufalme unaosahauliwa kwa miaka sabini ya mfano, ambapo ndani yake ulipata jeraha la mauti. Ukweli kwamba Danieli anatambua kwamba alipokea ono hilo “katika mwaka wa tatu wa kumiliki kwake mfalme Belshaza,” hutambulisha Babeli kuwa ufalme unaoutangulia ufalme wa pili wa Umedi na Uajemi, lakini husisitiza Babeli kama ufalme uliofichika, au uliosahauliwa, ambao husahauliwa katika siku za mfalme mmoja.

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.

Caput ya mwandamukalu wa munane kayali banyama ba kulya bantu to; bali banyama ba kusadisa bitapulo mu mulimo wa mwandamukalu. Bufumu bwa buna bwatwajilwe ngo “kaimpondo kanini,” kechi ngo nyama to; pantu mpondo shali kitupa kya mwandamukalu wa Lesa, pantu bitapwilo bya mu mwandamukalu wa Lesa byali ne mpondo ngo kitupa kya mpangilo 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.

Ti toko te wa ekane i roto i te poropiti i tohia e Raniera ki te reo o te whare tapu, engari kei roto ano i te korero o taua upoko etahi kupu i ahu tika mai i te mahi minita o te whare tapu a te Atua. Ko te korero o taua upoko e whakatakotoria ana ki nga kupu Hiperu i kumea mai i te mahi o te whare tapu, a kua hangaia ano hoki ki roto i te hanganga o taua upoko te mahinga o te tuku whakahere i roto i te mahi o te whare tapu. Na te mea i herea tahitia e Raniera, i runga i te whakaaro, nga upoko e whitu me te waru, ka ahei te hunga e hiahia ana ki te kite, kia mohio ai, ko te upoko e whitu e tohu ana i te mahi-kawanatanga o nga rangatiratanga o te poropiti Paipera, a ko te upoko e waru e tohu ana i te mahi-hahi o nga rangatiratanga o te poropiti Paipera.

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.

אדוונטיזם נכפתה לטשטש עובדה זו באמצעות אגדות שטניות, שכן הכרה זו מגלה כי אבני החן של מילר היו בדיוק כפי שאלוהים תכנן שיהיו. דחייתם את הבנתו של מילר בדבר "התמיד" מוצגת כטענה כי "לאלוהים לא הייתה הבנה," שכן הם טוענים שכאשר נתן אלוהים את המסגרת למילר (באמצעות שירותם של מלאכים קדושים), לא הייתה זו מסגרת מדויקת.

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.

Nukẽ́ mɔ́ɔ́lɛ́r nɛ́ɛ́ pɛ́ tɔ́rɔ̀r ǎ̱k ǎ̱lɛ́, nɛ́ɛ́ pɛ́ ǹ kɛ̀nɛ̀t ǎ̱nɛ́ tɔ́mɔ́nɛ̀t á̱n kɔ́rɨ́ɔn; amʉ̂, ǎ̱mʉ̂ ǹ tɔ́mɔ́nɛ̀t ǎ̱nɛ́ kɛ̀nɛ̀t ǎ̱gɔ̀lɛ̀ pɛ́ tɛ̀n kɔ́rɨ́ɔn ǎ̱nɛ́ kɛ̀nɛ̀t, “Á̱nà kɛ̀mɛ̀ nàa”? kɔ́r pɛ́ ǹ tɔ́mɔ́nɛ̀t ǎ̱nɛ́ kɛ̀nɛ̀t á̱nà pɛ́ tɛ̀n kɔ́rɨ́ɔn ǎ̱nɛ́ tɔ́mɔ́, “Á̱nà máa ɨnyɛ́ng’”? Isaia 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”.

Miller-এর কাঠামোই ছিল সেই ভবিষ্যদ্বাণীমূলক গঠন, যেটি তিনি চিনতে পেরেছিলেন এবং ব্যবহার করেছিলেন; কিন্তু ১৮৬৩ সাল থেকে Adventism ধর্মত্যাগী Protestantism ও Catholicism-এর ধর্মতাত্ত্বিক প্রয়োগগুলিতে ফিরে গেল, যাতে Miller-এর স্বপ্নের রত্নসমূহ আচ্ছাদিত করা যায়। Adventism একটি মিথ্যা কাঠামো (যে বস্তুটি গঠিত), গ্রহণ করল, যাতে তারা সেই কর্মকে, এবং সেই কর্মের নির্মাতাকেও, প্রত্যাখ্যান করতে পারে। এভাবে তারা দাবি করে যে সেই কর্মের নির্মাতার কোনো বোধশক্তি নেই। সেই কাঠামোর প্রত্যাখ্যান ছিল, এবং এখনও আছে, ১৭৯৮ সালে মুদ্রামুক্ত হওয়া জ্ঞানের বৃদ্ধির প্রত্যাখ্যান। যারা জ্ঞানের বৃদ্ধি প্রত্যাখ্যান করে, তারা সেই কর্মকে এবং সেই কর্মের নির্মাতাকে প্রত্যাখ্যান করে; আর Daniel-এর ভাষায় তারা ছিল “দুষ্টেরা”。

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.

Bengi basukamwa, kandi bazogirwa abera nkera, kandi bazogeragezwa; mugabo abanyavyaha bazokora ivyaha: kandi nta n’umwe wo mu banyavyaha azoatahura; mugabo abanyabwenge bazotahura. Daniyeli 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.

“വിക്കടർ വിക്കടമായി പ്രവർത്തിക്കും”; ഇങ്ങനെ സത്യത്തെ ക്രമേണ വർധിച്ചുകൊണ്ടിരിക്കുന്ന ഒരു നിരാകരണം തിരിച്ചറിയപ്പെടുന്നു. വിക്കടരുടെ ആ ചട്ടക്കൂടിനോടുള്ള നിരാകരണം ദൈവത്തോടുള്ള നിരാകരണമാണ്; അതിനുത്തരമായി, വ്യാജമായ ഒരു ചട്ടക്കൂടിലൂടെ അവർ നിർവഹിക്കാൻ ശ്രമിക്കുന്ന ആ നിരാകരണത്തിന്റെ പേരിൽ ദൈവവും വിക്കടരെ നിരാകരിക്കുന്നു.

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.

Gelê min ji ber kêmbûna zanînê hatine tune kirin; çimkî te zanîn red kiriye, ez jî ê te red bikim, da ku tu ji bo min kahîn nebî; ji ber ku te zagona Xwedayê xwe ji bîr kiriye, ez jî ê zarokên te ji bîr bikim. 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.”

Abantu ba Nzambe, abo bazalaki “banganga-nzambe” ba Nzambe kobanda na 1844 kino 1863, babwakanyamaki mpo na kozanga “boyebi” oyo ebakisamaki na nzela ya mosala ya William Miller. Ezali na ntina kotalela ndenge ya makambo ya molongo ya motoba na Hosea, pamba te ndenge yango ezali kolakisa botomboki oyo ezali kokola makasi mpo na kotelemela solo, oyo elakisami lokola “boyebi.”

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.

Bana ba Isiraele, utlwang lefoko la Morena; gonne Morena o na le kgang le banni ba lefatshe, ka gonne mo lefatsheng ga go na boammaaruri, le fa e le boutlwelo-bohloko, le fa e le kitso ya Modimo. Ka go ikanela, le go bua maaka, le go bolaya, le go utswa, le go dira boaka, ba thubegela pele; mme madi a ama madi. Ke gone ka moo lefatshe le tla hutsafalang, mme mongwe le mongwe yo o nnang mo go lone o tla koafala, mmogo le dibatana tsa naga, le dinonyane tsa loapi; ee, le ditlhapi tsa lewatle le tsone di tla tlosiwa. Le fa go ntse jalo, a go se nne motho ope yo o ganetsanyang, le fa e le go kgalemela yo mongwe; gonne batho ba gago ba tshwana le ba ba ganetsanyang le moperesiti. Ke gone ka moo o tla wang motshegare, mme moporofeti le ene o tla wa le wena bosigo, mme ke tla senya mmaago. Batho ba me ba senngwa ka ntlha ya go tlhoka kitso; e re ka o ganne kitso, le nna ke tla go gana, gore o se ka wa nna moperesiti mo go nna; e re ka o lebetse molao wa Modimo wa gago, le nna ke tla lebala bana ba gago. Fela jaaka ba ne ba ata, ba ne ba nkgatlhantsha ka maleo a bone; ke gone ka moo ke tla fetolang kgalalelo ya bone go nna tlhabisodikobo. Ba ja boleo jwa batho ba me, mme ba baya dipelo tsa bone mo boikepong jwa bone. Mme go tla nna jaana, jaaka batho, jalo le moperesiti; mme ke tla ba otlhaya ka ntlha ya ditsela tsa bone, ke bo ke ba duelela ditiro tsa bone. Gonne ba tla ja, mme ba se ka ba kgotsofala; ba tla dira boaka, mme ba se ka ba ata; ka gonne ba tlogetse go reetsa Morena.

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.

Upumbavu na divai na divai mpya huondoa moyo. Watu wangu huomba shauri kwa sanamu zao za miti, na fimbo yao huwatangazia; maana roho ya upumbavu imewafanya kupotea, nao wameenda kufanya ukahaba, wakimwacha Mungu wao. Hutoa dhabihu juu ya vilele vya milima, na kufukiza uvumba juu ya vilima, chini ya mialoni na mipopola na mivule, kwa sababu kivuli chake ni kizuri; kwa hiyo binti zenu watafanya ukahaba, na wake zenu watafanya uzinzi. Sitawaadhibu binti zenu watakapofanya ukahaba, wala wake zenu watakapofanya uzinzi; kwa maana wao wenyewe hujitenga pamoja na makahaba, nao hutoa dhabihu pamoja na wanawake waasherati; kwa hiyo watu wasio na ufahamu wataanguka. Ingawa wewe, Israeli, wafanya ukahaba, hata hivyo Yuda na asikose; wala msiende ninyi Gilgali, wala msipande kwenda Bethaveni, wala msiape, Bwana yu hai. Kwa maana Israeli hurudi nyuma kama ndama wa kike aasiye; sasa Bwana atawalisha kama mwana-kondoo mahali panapokuwa na nafasi kubwa. Efraimu ameunganishwa na sanamu: mwacheni. Kinywaji chao kimeharibika: wamefanya ukahaba daima; wakuu wake kwa aibu hupenda kusema, Leteni. Upepo umemfunga katika mabawa yake, nao wataona aibu kwa sababu ya dhabihu zao. Hosea 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.

Hosea ya ukengefu ngw’okuti, “Mukama alina empaka n’abatuuze b’ensi, kubanga mu nsi temuli mazima, newankubadde okusaasira, newankubadde okumanya Katonda.” Ab’adiventi be bantu ba Katonda ab’ennaku ez’oluvannyuma. Ku lunaku omusajja ow’akabirizi k’enfuufu lw’ayingirira mu kisenge kya Miller, Obwadiventi, omuli abantu, bakabona, ne bannabbi, “oyo atalina kutegeera aligwa,” kubanga baliba “beegasse ku bifaananyi.” Ebifaananyi byabwe ze njigiriza zaabwe ez’obulimba, ezirukibwa mu nkola ey’obulimba.

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.

Uasi unaowakilishwa na kukataliwa kwa kuongezeka kwa maarifa ni ongezeko la hatua kwa hatua la uasi linalofikia kiwango ambapo muda wao wa rehema unafikia mwisho kwa kutangazwa kwamba wameunganishwa na mafundisho ya bandia yanayofagiliwa kutoka katika chumba cha Miller. Uasi wao unaowakilishwa ni kutenda ukahaba daima. Tangu mwaka 1863 na kuendelea hadi kufungwa kwa muda wa rehema, wanaendelea kuasi daima hata wanapotapikwa kutoka katika kinywa cha Bwana.

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.

Ukudukiza ko kwanga ubumenyi kwashushanyijwe n’uko “bahoraga” bakora ubusambanyi; kandi nubwo atari ijambo rimwe ry’Igiheburayo, igisobanuro ni kimwe n’icy’ijambo ry’Igiheburayo “tamid,” risobanura “guhoraho,” kandi mu gitabo cya Daniyeli rihindurwamo ngo “ibya buri munsi.”

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

Tukayvase ni vuravura ena noda vulica tiko na matanitu va ni parofisai vakaivolatabu ena ulutaga ka tarava.

“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.

“Bwe nangamona, mu kusambakana ne ‘Daily,’ nti ekigambo ‘ssaddaaka’ kyongerwako amagezi g’abantu, era tekiri kya mu kiwandiiko; era nti Mukama yawa okutegeera okutuufu ku kyo eri abo abaawa okukaaba okw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tennatuuka, kumpi bonna baali bumu ku kutegeera okutuufu okw’‘Daily;’ naye okuva mu 1844, mu kutabulwatabulwa, endowooza endala zaakwatibwa, era ekizikiza n’okutabulwatabulwa ne bigoberera.” Review and Herald, November 1, 1850.