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.
Ny “isan’andro” ao amin’ny bokin’i Daniela dia neken’i William Miller ho tandindon’i Roma jentilisa na ny fivavahana jentilisa; kanefa amin’ny andro farany dia tandindon’ny fandavana ireo fahamarinana fototra napetrak’i William Miller izany. Izy io dia maneho ny fiafaran’ny fikomiana iray izay nanomboka tamin’ny 1863, niaraka tamin’ny fandavana ny fahatakaran’i Miller momba ny “impito” an’i Mosesy ao amin’ny Levitikosy faha-enina amby roapolo. Rehefa nandà ny famantarana marina ny “isan’andro” ho fivavahana jentilisa ny Advantisma, dia navadiny ho tandindon’i Kristy ilay tandindon’i Satana. Isaia no manambara fa io asa io dia fanodikodinana ny zavatra ambony ambany. Ny fandavana ny “isan’andro” dia naorina mafy tamin’ny taona 1930 (taranaka fahatelo amin’ny Advantisma), saingy efa niteraka adihevitra hatramin’ny 1901 izany (taranaka faharoa amin’ny Advantisma). Tahaka ny tamin’ny Isiraely fahiny, ny fandavana ny fahamarinana tsikelikely dia nitarika ho amin’ny fanekena fahadisoana iray izay nahitana ireo singa mandrafitra ny fahotana tsy azo avela.
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.
Ny fahotana tsy azo avela ho an’ireo Jiosy be fandrabirabiana dia naseho tamin’ny fotoana nanondroany ireo asa izay nataon’i Kristy ho asan’i Satana. Isiraely fahiny no tandindona lehibe indrindra an’i Isiraely maoderina, ary Isiraely maoderina dia nanao izany zavatra izany indrindra, saingy mifanohitra. Noraisiny ny asan’i Satana (fanompoan-tsampy), ka nataony ho asan’i Kristy izany. Tafiditra ao anatin’ny fikomian’i Isiraely fahiny koa ny nifidianany an’i Satana ho mpanjakany.
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.
Koa rehefa ren’i Pilato izany teny izany, dia nentiny nivoaka Jesosy ka nipetraka teo amin’ny seza fitsarana izy, teo amin’ny toerana atao hoe Fisoratana vato, fa amin’ny teny Hebreo dia Gabata. Ary andro fiomanana ho amin’ny Paska tamin’izay, sady tokony ho tamin’ny ora fahenina; dia hoy izy tamin’ny Jiosy: Indro ny Mpanjakanareo! Fa niantso mafy ireo hoe: Esory izy, esory izy, homboana amin’ny hazo fijaliana izy. Hoy Pilato taminy: Hohomboako amin’ny hazo fijaliana va ny Mpanjakanareo? Dia namaly ny lohan’ny mpisorona hoe: Tsy manana mpanjaka afa-tsy Kaisara izahay. Koa dia natolony tamin’izy ireo Izy mba hohomboana amin’ny hazo fijaliana. Ary noraisin’izy ireo Jesosy ka nentiny. Jaona 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.
I Pilato dia solontenan’i Roma jentilisa, ary i Rahavavy White dia manambara fa ilay dragona izay noroahina hiala tany an-danitra ao amin’ny Apokalypsy toko faha-roa ambin’ny folo dia Satana; nefa amin’ny heviny faharoa, ilay dragona dia Roma jentilisa koa. Noho izany, ny dragona dia aseho an’ohatra amin’ny hoe “ny isan’andro.” Ny fiafaran’ny fikomian’ny Isiraely fahiny, raha nanambara ampahibemaso izy ireo hoe: “Tsy manana mpanjaka afa-tsy Kaisara izahay,” dia naneho ny fanambarany ampahibemaso fa olom-pehezin’ny mpanjakany izy, ary Satana no mpanjakany. Izany fikomiana amin’Andriamanitra amin’ny maha-Mpanjaka Azy izany dia nanomboka tamin’ny andron’i Samoela mpaminany, fony izy ireo nandà an’Andriamanitra ho Mpanjakany ka nitaky mba homena mpanjaka olombelona izy, mba hahafahany ho tahaka ny firenena hafa.
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.
Dia nivory avokoa ny loholon’ny Isiraely rehetra ka tonga tao amin’i Samoela tany Rama, ary nanao taminy hoe: Indro, efa antitra ianao, ary ny zanakao tsy mba mandeha amin’ny lalanao; koa ankehitriny manendre mpanjaka ho anay hitsara anay tahaka ny firenena rehetra. Fa tsy sitrak’i Samoela izany zavatra izany, rehefa hoy izy ireo: Omeo mpanjaka izahay hitsara anay. Dia nivavaka tamin’i Jehovah Samoela. Ary hoy Jehovah tamin’i Samoela: Henoy ny feon’ny vahoaka amin’izay rehetra lazainy aminao; fa tsy ianao no nolaviny, fa Izaho no nolaviny, mba tsy hanjakako aminy. Araka ny asa rehetra izay nataony hatramin’ny andro nitondrako azy niakatra avy tany Egypta ka mandraka androany, dia ny nandaozany Ahy sy nanompoany andriamani-kafa, dia toy izany koa no ataony aminao. 1 Samoela 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.
Tsy nahafantatra velively mihitsy ny Isiraely fahiny fa efa nandà an’Andriamanitra izy ireo, na koa fa ny faniriany hanana mpanjaka eto an-tany dia hivoatra hatrany amin’ny teboka izay hanomboany ny Mesia amin’ny hazo fijaliana, ka hifidianany an’i Satana ho mpanjakany. Nafenin’ny heviny momba ny fahamarinan-tenany tsy hitan’ny masony ny fikomiany, satria na dia nandà an’Andriamanitra aza izy ireo, dia mbola nihevitra ihany fa izy no vahoaka voafidy; fa rehefa dinihina tokoa, hoy ny fisainany, mbola notohizan’Andriamanitra hatrany ny asa fanompoana ara-paminaniana masina, na dia taorian’i Samoela aza.
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.
Diso ny nandikany vilana ny asa fanompoan’ny mpaminany amin’ny maha‑mpaminany azy, ka nihevitra izy fa ny fisian’ny mpaminanin’Andriamanitra teo aminy dia porofo fa izy no vahoaka nofidin’Andriamanitra. Tsy hitany fa lavitra an’Andriamanitra izy, ary ny mpaminany dia nikatsaka ny hitarika azy hiverina amin’Andriamanitra, satria nadikany ho porofon’ny fitarihan’Andriamanitra ny asan’ny mpaminany. Izany dia na dia teo aza ny fandavany tsy an‑kiato ny hafatra rehetra nentin’ireo mpaminany izay nirahina ho any aminy. Io famitahana io ihany no tonga tamin’ny Advantisma tamin’ny taona 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”.
Ny Advantisma dia nandà ilay hetsika izay efa natambatra tamin’ny alalan’ny asa fanompoan’i William Miller, ary nifidy ny ho lasa fiangonana voasoratra ara-dalàna tamin’io taona io ihany izay nandavany ny hafatr’i Mosesy momba ny “impito”, araka ny nampitain’i Elia (William Miller). Tamin’io taona io ihany koa no namokarany tabilao ara-paminaniana sandoka, izay tsy azo novakina intsony, ary tsy afaka “miteny” intsony araka ny Habakoka 2:3, satria nila taratasy fanazavana izy mba hanazavana azy. Ny tabilao nataon’i Habakoka dia azo novakina araka ny nijoroany, ary noho izany dia afaka “miteny” izy ireny.
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.
Ny Advantisma dia nandà tsy hanao fandinihan-tena na fitsirihana ny safidy nataony tamin’ny taona 1863, satria rahateo nanana ilay mpaminanivavy teo anivony izy ireo, ka izany no noheveriny ho porofo fa izy ireo no vahoaka sisa tavela voatondro ao amin’ny bokin’ny Apokalypsy, izay nanana ny Fanahin’ny Faminaniana. Nasehony ihany ny fanahy sy toe-tsaina tahaka an’i Isiraely fahiny, ary ny fikomiana izay nanomboka tamin’ny fandavany ny vatosoa voalohany izay hitan’i Miller, dia niafara tamin’ny fandavan’izy ireo koa ny fanondroan’i Miller ilay vatosoan’ny “isan’andro” ihany koa.
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.
Ny Isiraely maoderina dia nandà ny fahatakaran’i Miller ny amin’“ny isan’andro”, izay tandindon’i Roma jentilisa, ary izany kosa dia tandindon’i Satana, ka nilaza fa “ny isan’andro” dia tandindon’i Kristy. Raha lazaina amin’ny teny hafa, ny Isiraely maoderina dia nifidy ny hanaiky tandindona satanika ho tandindon’i Kristy. Tahaka ny nanambaran’ny Isiraely fahiny fa tsy manana mpanjaka afa-tsy Kaisara izy, dia solontenan’i Roma jentilisa, izay tandindon’i Satana.
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.
Raha ny fampiharana ara-paminaniana no resahina, dia nitaky izany safidy izany fa tsy maintsy hamerina hamaritra indray ny toko fahafito sy fahavalo ary fahasivy ao amin’i Daniela i Israely maoderina; ireo indrindra no toko asehon’ny Reniranon’i Olai, sady izy no fitomboan’ny fahalalana teo amin’ny tantara Millerita. Ho voatery hanova ireo toko ireo izy, satria ny toko fahavalo dia manonona mivantana ny hoe “ny isan’andro” in-telo.
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.
Noho ny tantara izay nanokafana ny fahitan’ny ony Ulai, dia tsy nahita fanjakana hafa eto an-tany hiseho alohan’ny fiverenan’i Kristy sy ny fanorenany ny fanjakany mandrakizay, araka ny aseho ao amin’ny Daniela toko faharoa, ny Millerita. Noho izany dia noheveriny ho fanjakana iray misy lafiny roa ny fanjakana fahefatr’i Roma. Ireo lafiny roa ireo dia naseho mivantana ao amin’ny Daniela toko fahafito sy fahavalo. Ambaran’i Daniela fa ny fahitana noraisiny ao amin’ny toko fahavalo dia tokony ho takarina mifandray amin’ny fahitana ao amin’ny toko fahafito.
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.
Tamin’ny taona fahatelo nanjakan’i Belsazara mpanjaka dia nisy fahitana niseho tamiko, dia tamiko Daniela, taorian’ilay niseho tamiko tamin’ny voalohany. Daniela 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Ny fahitana “izay niseho tamin’i” Daniela “tamin’ny voalohany” dia ilay fahitana ao amin’ny toko fahafito.
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.
Tamin’ny taona voalohan’i Belsazara, mpanjakan’i Babylona, dia nanana nofy sy fahitana tao an-tsainy teo am-pandriany Daniela; dia nosoratany ny nofy ka nambarany ny votoatin’ny zavatra. Daniela 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Ireo fahitana roa ireo dia maneho lafiny roa amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly izay efa naseho voalohany tao amin’ny toko faharoa ao amin’i Daniela. Ireo fanjakana efatra, dia Babylona, Medo-Persia, Grisia ary Roma, dia naverina indray tao amin’ny toko fahafito, ary avy eo indray tao amin’ny toko fahavalo, saingy misy fanavahana eo amin’ny lafiny ara-politikan’ireo fanjakana efatra sy ny lafiny ara-pivavahan’ireo fanjakana efatra. Ao amin’i Daniela toko fahafito, ireo fanjakana dia aseho amin’ny alalan’ny bibidia mpiremby, fa ao amin’ny toko fahavalo kosa ireo fanjakana ireo ihany dia aseho amin’ny alalan’ny biby ao amin’ny fitoerana masina. Naniry hahatakatra ny fahitana tao amin’ny toko fahafito i Daniela, ary tonga teo aminy Gabriela mba hanazava izany.
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.
Izaho Daniela dia nalahelo tao amin’ny fanahiko tao anatin’ny tenako, ary nampitebiteby ahy ny fahitan’ny lohako. Dia nanatona ny anankiray tamin’izay nitsangana teo aho ka nanontany azy ny marina momba izany rehetra izany. Ary nilaza tamiko izy ka nampahafantatra ahy ny hevitry ny zavatra. Ireo bibidia lehibe ireo, izay efatra, dia mpanjaka efatra, izay hitsangana avy amin’ny tany. Fa ny olomasin’ny Avo Indrindra no handray ny fanjakana ka hanana ny fanjakana mandrakizay, dia mandrakizay doria. Daniela 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.
Nampahafantarina an’i Daniela fa ireo bibidia efatra dia fanjakana efatra eto an-tany izay hisy mandra-panorin’Andriamanitra ny fanjakany mandrakizay, mifanaraka amin’ny Daniela toko faharoa. Hisy fanjakana efatra eto an-tany izay hialoha ny fahatongavan’ny fanjakan’Andriamanitra mandrakizay, araka ny asehon’ilay vato voapaika avy tamin’ny tendrombohitra ka nameno ny tany rehetra ao amin’ny toko faharoa.
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.
Noraisin’i Rahavavy White lavitra mihoatra noho ny fahatakaran’ny Millerita ny amin’ireo fanjakana efatra ireo, ny fahatakarana Millerita, rehefa niresaka momba ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo izy.
“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.
“Amin’izao fotoana izao dia ampidirina famantarana hafa iray. Hoy ny mpaminany: ‘Ary nahita biby hafa koa aho niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny an’ny zanak’ondry izy.’ Andininy 11. Samy manambara fa ny firenena asehon’io biby io dia tsy mitovy amin’ireo izay naseho tamin’ireo famantarana teo alohany, na ny endrik’io biby io na ny fomba niakarany. Ireo fanjakana lehibe izay nanapaka izao tontolo izao dia naseho tamin’i Daniela mpaminany ho bibidia mpiremby, izay niakatra raha ‘ny rivotra efatra avy any an-danitra namely mafy ny ranomasina lehibe.’ Daniela 7:2. Ao amin’ny Apokalypsy faha-sefatra ambin’ny folo dia nanazava ny anjely iray fa ny rano dia maneho ‘olona sy vahoaka betsaka ary firenena sy samy hafa fiteny.’ Apokalypsy 17:15. Ny rivotra dia tandindon’ny ady sy fifanandrinana. Ny rivotra efatra avy any an-danitra izay namely mafy ny ranomasina lehibe dia maneho ireo sehatra mampihorohoro amin’ny fandresena an-keriny sy ny revolisiona, izay nahatongavan’ny fanjakana ho amin’ny fahefana.” Ilay Ady Lehibe, 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.
Ny biby dia tandindon’ny fandresena izay tanteraka raha vao tonga teo amin’ny fitondrana ireo fanjakana. Ny bibidia mpiremby, araka ny faminaniana, dia maneho ny hery ara-politika, ara-toekarena ary ara-tafikan’ny fanjakana iray. Ireo fanjakana ireo ihany, izay aseho ao amin’ny Daniela toko faharoa sy fahafito, dia aseho koa ao amin’ny toko fahavalo; kanefa any dia ampifandraisina amin’ireo singa nalaina avy amin’ny fitoeran’Andriamanitra izy rehetra, ary amin’izany no anehoany ny lafiny ara-pivavahan’ireo fanjakana, satria izy rehetra dia firaisan’ny Fiangonana sy ny Fanjakana.
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.
Tamin’ny taona fahatelon’ny nanjakan’i Belsazara mpanjaka dia nisy fahitana niseho tamiko, dia tamiko Daniela, taorian’ilay niseho tamiko tamin’ny voalohany. Ary nahita tamin’ny fahitana aho; ary raha nahita aho, dia tany Sosana, tao an-dapa, izay ao amin’ny faritanin’i Elama; ary nahita tamin’ny fahitana aho, ka teo amoron’ny ony Olay. Dia natopiko ny masoko, ka hitako, ary, indro, nisy ondrilahy iray nijoro teo anoloan’ny ony, izay nanana tandroka roa; ary samy avo ireo tandroka roa ireo; nefa ny iray dia avo noho ny anankiray, ary ilay avo kokoa no nipoitra tatỳ aoriana. Hitako ilay ondrilahy nanosika niankandrefana sy niankandrefana avaratra ary niankandrefana atsimo; ka tsy nisy biby nahajanona teo anoloany, ary tsy nisy nahafaka tamin’ny tànany; fa nanao araka izay sitrapony izy ka tonga lehibe. Ary raha mbola nandinika aho, indro, nisy osilahy lahy avy tany andrefana tonga teo ambonin’ny velaran’ny tany rehetra, nefa tsy nikasika ny tany; ary ilay osilahy dia nanana tandroka lehibe teo anelanelan’ny masony. Ary tonga teo amin’ilay ondrilahy nanan-tandroka roa izy, izay efa hitako nijoro teo anoloan’ny ony, ka nihazakazaka nanatona azy tamin’ny fahatezeran’ny heriny. Ary hitako fa nanakaiky ilay ondrilahy izy, ka tezitra mafy taminy, dia namely ilay ondrilahy sy nanapatapaka ny tandrony roa; ary tsy nanan-kery hahajanona teo anoloany ilay ondrilahy, fa natsipiny tamin’ny tany izy ka nohitsakitsahiny; ary tsy nisy nahafaka ilay ondrilahy tamin’ny tànany. Koa dia tonga lehibe indrindra ilay osilahy lahy; ary rehefa nahery izy, dia tapaka ilay tandroka lehibe; ary nisolo azy no nipoiran’ny tandroka lehibe efatra nankany amin’ny rivotra efatra avy any an-danitra. Daniela 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.
Ny toko fahavalo dia manomboka amin’i Daniela manamafy fa tamin’izany fotoana izany dia mbola niaina tao anatin’ny tantaran’ny fanjakana voalohany ao amin’ny faminanian’ny Baiboly izy (Babylona), nefa ny fahitany dia tsy manondro famantarana na inona na inona hisolo tena an’i Babylona, satria izy dia manomboka amin’ilay ondrilahy izay nisolo tena ny fanjakana faharoa teto an-tany, dia i Medo-Persia. Ny tsy fisian’ny famantarana ho an’i Babylona dia niniana natao, satria toetra lehibe iray an’i Babylona ny maha-solontenan’ny fanjakana izay esorina, ary aorian’izany dia averina amin’ny laoniny, araka izay asehon’ilay “fito andro” niainan’i Nebokadnezara tahaka ny biby. Nandritra izany “fito andro” izany dia misy singa iray amin’i Babylona ara-panahy (ny fahefana papaly) aseho, satria ny fahefana papaly no fanjakana izay adino mandritra ny fitopolo taona ara-paminaniana, izay nandritra izany no nahazoany ratra mahafaty. Ny zava-misy fa i Daniela dia milaza fa nandray ny fahitana izy “tamin’ny taona fahatelo nanjakan’i Belsazara mpanjaka,” dia manondro an’i Babylona ho ilay fanjakana mialoha ny fanjakana faharoa, dia i Medo-Persia, nefa manasongadina an’i Babylona ho ilay fanjakana miafina, na hadino, izay adino nandritra ny andron’ny mpanjaka iray.
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.
Ny biby ao amin’ny toko fahavalo dia tsy biby mpiremby, fa biby nampiasaina ho fanatitra tao amin’ny fanompoam-pivavahana ao amin’ny fitoerana masina. Ny fanjakana fahefatra dia aseho ho “tandroka kely,” fa tsy ho biby; nefa ny tandroka dia isan’ny tao amin’ny fitoerana masin’Andriamanitra, satria ny alitara tao amin’ny fitoerana masin’Andriamanitra dia nanana tandroka ho ampahany amin’ny endriny.
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.
Tsy ireo fanjakana efatra ao amin’ny faminaniana ihany no nasehon’i Daniela tamin’ny voambolana avy amin’ny fitoerana masina, fa ny fitantarana ao amin’ilay toko koa dia ahitana teny maro nalaina mivantana avy amin’ny fanompoam-pivavahana ao amin’ny fitoerana masin’Andriamanitra. Ny fitantarana ao amin’ilay toko dia aseho amin’ny teny hebreo nalaina avy amin’ny fanompoam-pivavahana ao amin’ny fitoerana masina, ary ao anatin’ny rafitry ny toko koa no voaorina ny hetsika fanolorana fanatitra amin’izany fanompoam-pivavahana izany. Ny zava-misy fa ninian’i Daniela nampifandray ny toko fahafito sy ny toko fahavalo, dia mamela izay maniry hahita, hahatakatra fa ny toko fahafito dia manondro ny fitondram-panjakan’ireo fanjakana ao amin’ny faminanian’ny Baiboly, ary ny toko fahavalo kosa dia manondro ny fitondram-piangonan’ireo fanjakana ao amin’ny faminanian’ny Baiboly.
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.
Noterena hanakonana izany zava-misy izany amin’ny anganongano satanika ny Advantisma, satria ity fanekena ity dia manambara fa ny vatosoa napetrak’i Miller dia tahaka izay namolavolan’Andriamanitra azy tokoa. Ny fandavan’izy ireo ny fahatakaran’i Miller momba ny “isan’andro” dia aseho ho toy ny filazana fa “tsy nanana fahatakarana Andriamanitra,” satria lazainy fa rehefa nomen’Andriamanitra an’i Miller ny rafitra (tamin’ny alalan’ny fanompoan’ny anjely masina), dia tsy marina izany.
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.
ʻOku moʻoni, ko hoʻomou fulikivanuʻi ʻana i nā mea, e manaʻo ʻia nō me he pālolo lā i ka lima o ke kahu ipu; no ka mea, e ʻōlelo anei ka mea i hana ʻia no ka mea nāna ia i hana, ʻAʻole ʻo ia i hana iaʻu? a i ʻole, e ʻōlelo anei ka mea i kālai ʻia no ka mea nāna ia i kālai, ʻAʻohe ona naʻauao? 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”.
Ny rafitra nananan’i Miller dia ilay firafitra ara-paminaniana izay hitany sy nampiasainy; nefa nanomboka tamin’ny 1863 dia niverina tamin’ireo fampiharana ara-teôlôjia an’ny Protestantisma nihemotra sy ny Katôlisma ny Advantisma, mba hanafenana ireo firavaka sarobidy tao amin’ny nofin’i Miller. Neken’ny Advantisma ny rafitra sandoka iray (ilay zavatra voarafitra), mba handavana ny asa, ary koa Ilay Mpanao ny asa. Amin’ny fanaovana izany dia lazainy fa tsy manana fahalalana Ilay Mpanao ny asa. Ny fandavana izany rafitra izany dia fandavana ny fitomboan’ny fahalalana izay nofafàna tombo-kase tamin’ny 1798, sady mbola izany hatrany. Izay mandà ny fitomboan’ny fahalalana dia mandà ny asa sy Ilay Mpanao ny asa, ary araka ny voambolan’i Daniela dia izy ireo no “ny ratsy fanahy”.
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.
Maro no hodiovina sy hatao fotsy ary hozahana; fa ny ratsy fanahy kosa hanao ratsy; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 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.
“Ny ratsy fanahy dia hanao ratsy fanahy”, ka izany no manondro fandavan-tena mivoatra sy mihamafy hatrany ny fahamarinana. Ny fandavan’ny ratsy fanahy ny rafitra dia fandavana an’Andriamanitra, ary avy eo Andriamanitra kosa mandà ny ratsy fanahy noho ilay fandavana ezahiny tanterahina amin’ny alalan’ny rafitra sandoka.
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.
Ny oloko dia levona noho ny tsy fahampian’ny fahalalana; satria nandà ny fahalalana ianao, dia holaviko kosa ianao, ka tsy ho mpisorona ho Ahy intsony; satria nanadino ny lalàn’Andriamanitrao ianao, dia hodiako tsy ho tsaroako koa ny zanakao. 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.”
Ny olon’Andriamanitra, izay “mpisoron’Andriamanitra” nanomboka tamin’ny 1844 ka hatramin’ny 1863, dia nolavina noho ny tsy fananany ny “fahalalana” izay nampitomboina tamin’ny alalan’ny asan’i William Miller. Zava-dehibe ny mandinika ny tontolon-kevitry ny andininy fahenina ao amin’i Hosea, satria io tontolon-kevitra io no mampiseho fikomiana miha-mitombo manohitra ny fahamarinana, izay aseho ho ny “fahalalana.”
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.
Mihainoa ny tenin’i Jehovah, ry zanak’Isiraely; fa Jehovah dia manana ady amin’ny mponina amin’ny tany, satria tsy misy fahamarinana, na famindram-po, na fahalalana an’Andriamanitra eo amin’ny tany. Ny fianianana lainga sy ny fitaka sy ny famonoana sy ny halatra ary ny fijangajangana no mibosesika; ary ny rà mandriaka mifandimby. Koa izany no hitomanian’ny tany, ary izay rehetra monina eo aminy dia hihena hery, mbamin’ny bibidia any an-tsaha sy ny voro-manidina eny amin’ny lanitra; eny, na dia ny hazandrano any an-dranomasina aza dia hesorina. Kanefa aoka tsy hisy olona hiady, na hananatra ny hafa; fa ny olonao dia tahaka izay miady amin’ny mpisorona. Koa ho lavo amin’ny antoandro ianao, ary ny mpaminany koa hiara-milavo aminao amin’ny alina; ary horavako ny reninao. Rava ny oloko noho ny tsi-fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao mba tsy ho mpisorona ho Ahy; satria hadinonao ny lalàn’Andriamanitrao, dia hohadinoiko kosa ny zanakao. Arakaraka ny nitomboany no nanotany tamiko; koa hovaiko ho henatra ny voninahiny. Ny fahotan’ny oloko no haniny, ary ny helony no irin’ny fony. Ary ho tahaka ny olona no ho tahaka ny mpisorona; dia hovaliako araka ny làlany izy, ary hampodiko aminy ny nataony. Fa hihinana izy, nefa tsy ho voky; hijangajanga izy, nefa tsy hitombo; satria nitsahatra tsy nihaino an’i Jehovah izy.
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.
Ny fijangajangana sy ny divay ary ny divay vaovao no manaisotra ny fo. Ny oloko manatona ny sampiny hangataka saina, ary ny tehiny no milaza aminy; fa ny fanahin’ny fijangajangana no nampivily azy, ka nijangajanga izy ka niala teo ambanin’Andriamaniny. Manolotra fanatitra eny an-tampon’ny tendrombohitra izy, ary mandoro ditin-kazo manitra eny amin’ny havoana, eo ambanin’ny hazo oaka sy ny hazo popola ary ny hazo olma, satria tsara ny aloky ny ireny; koa ny zanakareo-vavy hijangajanga, ary ny vadinareo hijangajanga amin’olon-kafa. Tsy hofaiziko ny zanakareo-vavy raha mijangajanga izy, na ny vadinareo raha mijangajanga amin’olon-kafa; fa izy lehilahy kosa mitokana miaraka amin’ny vehivavy janga, ary miara-manolotra fanatitra amin’ny vehivavy mpivaro-tena; koa ny olona izay tsy manam-pahazavan-tsaina dia ho ringana. Na dia mijangajanga aza ianao, ry Isiraely, aoka kosa tsy hanan-keloka i Joda; ary aza mankany Gilgala ianareo, na miakatra ho any Beti-avena, na mianiana hoe: Velona Jehovah. Fa Isiraely mihemotra tahaka ny ombivavy maditra mihemotra; ankehitriny Jehovah hiandry azy tahaka ny zanak’ondry any amin’ny tany malalaka. Efraima dia miraikitra amin’ny sampy; avelao izy. Marikivy ny fisotrony; mijangajanga mandrakariva izy; ny lehibeny tia henatra ka manao hoe: Manomeza ianareo. Ny rivotra no namatotra azy tao amin’ny elany, ary ho menatra izy noho ny fanatiny. 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.
Ny fampitandreman’i Hosea dia izao: “Manana ady amin’ny mponina amin’ny tany i Jehovah, satria tsy misy fahamarinana, na famindram-po, na fahalalana an’Andriamanitra eo amin’ny tany.” Ny Advantisma no vahoakan’Andriamanitra amin’ny andro farany. Amin’ny andro hidiran’ilay lehilahy mpamafa vovoka ao amin’ny efitranon’i Miller, dia ho lavo ny Advantisma, isan’izany ny vahoaka, ny mpisorona, ary ny mpaminany “izay tsy mahatakatra,” satria ho “nikambana tamin’ny sampy” izy. Ny sampin’izy ireo dia ireo fotopampianarana sandoka ananany, voatenona ao anatin’ny rafitra sandoka.
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.
Ny fikomiana asehon’ny fandavana ny fitomboan’ny fahalalana dia fisandratana miandalana amin’ny fikomiana, izay tonga amin’ilay teboka izay ifaranan’ny androm-pitsapany amin’ny fanambarana fa izy ireo dia miray amin’ireo fampianarana sandoka izay voafafa hiala ao amin’ny efitranon’i Miller. Ny fikomian’izy ireo dia aseho ho fanaovana fijangajangana mandrakariva. Hatramin’ny taona 1863 ka hatramin’ny fiafaran’ny androm-pitsapana, dia mikomy tsy an-kijanona izy ireo mandra-pandroahana azy hiala amin’ny vavan’ny Tompo.
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.
Ny fikomian’ny fandavana fahalalana dia nasehon’ny fanao “mandrakariva” tamin’ny fijangajangana; ary na dia tsy ilay teny hebreo iray ihany aza no ampiasaina, dia mitovy ihany ny heviny amin’ilay teny hebreo hoe “tamid”, izay midika hoe “mandrakariva”, ary adika hoe “ny isan’andro” ao amin’ny bokin’i Daniela.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Hanohy ny fandalinantsika momba ireo fanjakana efatra ao amin’ny faminanian’ny Baiboly isika ao amin’ny lahatsoratra manaraka.
“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.
“Dia hitako, momba ny ‘Isan’andro,’ fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nanandratra ny antso ny amin’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny 1844, dia saiky niray tamin’ny fomba fijery marina momba ny ‘Isan’andro’ ny rehetra; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nandraisana fomba fijery hafa, ka nanaraka izany ny haizina sy ny fisavoritahana.” Review and Herald, 1 Novambra 1850.