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.
“Joogtada” ku jirta kitaabka Daanyeel waxa William Miller u aqoonsaday inay astaan u tahay Roomaanka jaahiliga ah ama jaahiliyada; hase yeeshee maalmaha ugu dambeeya waxay astaan u tahay diidmada xaqiiqooyinkii aasaaska ahaa ee William Miller. Waxay ka dhigan tahay dhammaadka fallaagow bilaabatay 1863, taas oo la socotay diidmada fahamkii Miller ee “toddobada wakhti” ee Muuse ee Laawiyiintii labaatan iyo lix. Markii Adventism-ku diiday aqoonsiga saxda ah ee “joogtada” inay tahay jaahiliyada, waxay astaantii Shaydaanka u beddeleen astaan Masiixa. Ishacyaahna wuxuu caddeynayaa in shaqadani ay ahayd rogista waxyaalaha madax-hoos. Diidmada “joogtada” waxa si rasmi ah loo adkeeyey 1930-meeyadii (jiilkii saddexaad ee Adventism-ka), balse waxay muran ahayd tan iyo 1901 (jiilkii labaad ee Adventism-ka). Sida Israa’iiltii hore oo kale, diidmo tartiib-tartiib ah oo runta ah ayaa horseedday aqbalidda qalad ay ku jireen xubnihii dembiga aan la cafiyi karin.
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.
Dembiga aan la cafin karin ee Yuhuuddii dood‑doonka ahayd, waxaa la metelay markii ay shuqulladii Masiixu sameeyey ku aqoonsadeen inay yihiin shuqulladii Shayddaanka. Israa’iiltii qadiimiga ahayd waa astaanta ugu horraysa ee Israa’iilka casriga ah, oo Israa’iilka casriga ahi wuxuu sameeyey isla waxaasii, balse si rogan. Waxay qaateen shuqulladii Shayddaanka (jaahilnimada), oo shuqulladaasna waxay u nisbeeyeen Masiixa. Caasinimadii Israa’iiltii qadiimiga ahayd waxa ku jirta doorashadoodii Shayddaanka inay boqorkooda ka dhigtaan.
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.
Sidaas daraaddeed Bilaatos hadalkaas maqlay, ayuu Ciise dibadda u soo bixiyey, oo ku fadhiistay kursigii xukunka meel la yidhaahdo Dhagax-Dhagaxa, laakiin afkii Cibraaniyadana waxaa lagu odhan jiray Gabbata. Oo waxay ahayd maalintii diyaarinta Iiddii Kormaridda, waxayna ahayd qiyaastii saacaddii lixaad; markaasuu Yuhuuddii ku yidhi, Bal eega Boqorkiinna! Laakiinse iyagu way qayliyeen, Kaxeya isaga, kaxeya isaga, iskutallaabta ku qodba. Bilaatos wuxuu ku yidhi, Boqorkiinna miyaan iskutallaabta ku qodbaa? Wadaaddadii sare waxay u jawaabeen, Boqor kale ma lihin Kaisar mooyaane. Sidaas daraaddeed markaasuu isagii iyaga u gacan geliyey in iskutallaabta lagu qodbo. Markaasay Ciise kaxeysteen, oo la tageen. Yooxanaa 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.
Bilaatos wuxuu ahaa wakiilkii Roomaankii jaahilka ahaa, waxaana Sister White ay tilmaamaysaa in masduulaagii samada laga tuuray ee ku xusan Muujintii cutubka laba iyo tobnaad uu yahay Shayddaan; hase yeeshee, macne labaad ahaan masduulaaguna sidoo kale waa Roomaankii jaahilka ahaa. Sidaa darteed masduulaaga waxaa astaan ahaan loogu muujiyey “kan joogtada ah.” Dhammaadkii fallaagadii Israa’iiltii hore, markii ay si cad ugu dhawaaqeen, “Boqor kale ma lihin Qaysar mooyaane,” wuxuu ka dhignaa ku dhawaaqistoodii dadweyne ee ahayd in ay yihiin addoommada boqorkooda, boqorkooduna uu yahay Shayddaan. Fallaagadaas ka gees ah Ilaah oo Boqor ah waxay bilaabatay wakhtiyadii nebi Samuu’eel, markii ay Ilaah u diideen inuu boqorkooda noqdo oo ay dalbadeen in loo siiyo boqor bini’aadan ah si ay ula ekaadaan quruumaha kale.
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.
Markaasaa odayaashii reer binu Israa'iil oo dhammu way isu soo urureen, oo waxay u yimaadeen Samuu'eel Raamaah, oo waxay ku yidhaahdeen, Bal eeg, adigu waad gabowday, wiilashaaduna kuma socdaan jidadkaaga; haddaba noo samee boqor noo xukuma sida quruumaha kale oo dhan. Laakiinse hadalkii Samuu'eel wuu ka xumaaday markay yidhaahdeen, Na sii boqor noo xukuma. Markaasaa Samuu'eel Rabbiga baryay. Rabbiguna wuxuu Samuu'eel ku yidhi, Codka dadka ku maqal wax kasta oo ay kugu yidhaahdaan; waayo, adiga kuma ay diidin, laakiinse anigay i diideen inaan iyaga boqor u ahaado. Sida shuqulladii ay sameeyeen oo dhan tan iyo maalintii aan Masar ka soo bixiyey ilaa maantadan, oo ay igaga tageen oo ilaahyo kale ugu adeegeen, sidaas oo kalena adigay kugu sameeyaan. 1 Samuu'eel 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.
Israa’iilkii hore marnaba ma garan in ay Ilaah diideen, ama in damacoodii ay ku doonayeen boqor dhulka ah uu sii gaadhi doono heer ay Masiixa iskutallaabta ku qodbaan, oo Shayddaanna u doortaan boqorkooda. Caasinnimadoodu indhahooda way ka qarsoontay iyaga oo ay qariyeen fikradahooda is-xaq-siinta ah, iyagoo aaminsan in inkasta oo ay Ilaah diideen, ay weli ahaayeen dadka la doortay; waayo, sida ay u sababeeyeen, Ilaah weli wuu sii hayay adeeg quduus ah oo nebiyadeed, xataa Samuu’eel dabadeed.
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.
Waxay si qaldan u fasirteen adeegga nebiyannimo ee nebiyada, iyagoo aaminsanaa in joogitaanka nebiyada Ilaah caddayn u yahay in ay yihiin dadka Ilaah doortay. Ma ay garan in ay Ilaah ka fogaadeen, iyo in nebiyadu ay doonayeen inay dib ugu hoggaamiyaan xagga Ilaah, waayo waxay u fasirteen hawlaha nebiyada inay daliil u yihiin hoggaaminta Ilaah. Tani waxay ahayd inkastoo ay si joogto ah u diideen dhammaan fariimihii nebiyada ee loo soo diray. Isla khiyaanadii ayaa ku timid Adventism-ka sannadkii 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”.
Adventismku waxay diidday dhaqdhaqaaqii la isu keenay iyada oo loo marayo adeegiddii William Miller, waxayna dooratay inay noqoto kaniisad si sharci ah loo diiwaangeliyey isla sannadkii ay diidday farriintii Muuse ee “toddobada jeer,” sida uu u gudbiyey Eliiyaah (William Miller). Isla sannadkaas waxay soo saareen shax nebiyadeed oo been-abuur ah, taas oo aan mar dambe la akhriyi karin, isla markaana aan mar dambe “u hadli” karin sida ku qoran Xabaquuq 2, aayadda 3, waayo waxay u baahnayd warqad sharaxaad ah si loo fasirto. Shaxyadii Xabaquuq waxaa loo akhrisan karay sidii ay ahaayeen, sidaas darteedna way “u hadli” kareen.
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.
Adventism-ku wuxuu diiday inuu sameeyo is-baaris kasta oo ku saabsan doorashadii ay sameeyeen sannadkii 1863, waayo ugu dambayntii waxay dhexdooda ku lahaayeen nebiyaddii, taasoo caddaynaysay inay yihiin dadka hadhay ee lagu aqoonsaday kitaabka Muujintii, kuwaas oo lahaa Ruuxa Waxsii sheegidda. Waxay muujiyeen isla ruuxii iyo dabeecaddii reer binu Israa’iil hore, kacdoonkii bilaabmayna markii la diiday jawhartii ugu horraysay ee uu Miller helay, ugu dambayntiina wuxuu horseeday inay sidoo kale diidaan aqoonsigii Miller ee jawharta “kan joogtada ah.”
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.
Israa’iilka casriga ahi waxay diidday fahamkii Miller ee “kan maalinlaha ah,” oo ah astaan u taagan Roomaankii jaahiliga ahaa, kaas oo isaguna ah astaan u taagan Shayddaanka, waxayna ku andacoodeen in “kan maalinlaha ah” uu yahay astaan Masiixa. Si kale haddii loo dhigo, Israa’iilka casriga ahi waxay dooratay inay aqbasho astaan Shayddaaneed inay noqoto astaan Masiixa. Sida ay Israa’iiltii qadiimiga ahayd u sheegatay inayan lahayn boqor aan Kaysar ahayn, oo ah wakiilka Roomaankii jaahiliga ahaa, kaas oo astaan u ah Shayddaanka.
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.
Marka laga eego ku-dhaqanka nebinnimada, doorashadaasu waxay qasab ka dhigtay in Israa’iilka casriga ahi uu dib u qeexo cutubyada toddobaad, siddeedaad, iyo sagaalaad ee Daanyeel, kuwaas oo ahaa isla cutubyadii uu matalayey Webiga Ulaay, kana ahaa korodhkii aqoonta ee taariikhda Millerite-ka. Waxaa lagu khasbi lahaa inay beddelaan cutubyadaas, waayo cutubka siddeedaad wuxuu si toos ah saddex jeer u tixraacaa “tan joogtada ah.”
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.
Iyadoo ku khasbanaaday taariikhda uu ku furmay muujintii Webiga Ulaay, reer Miller ma ay arki karin boqortooyooyin kale oo dunyawi ah ka hor soo laabashada Masiixa iyo aasaasidda boqortooyadiisa weligeed ah, sida lagu matalay Daanyeel cutubka labaad. Sidaas daraaddeed waxay boqortooyadii afraad ee Rooma ula dhaqmeen inay tahay hal boqortooyo oo leh laba muuqaal. Labadaas muuqaal waxaa si toos ah loogu matalay cutubyada toddobaad iyo siddeedaad ee Daanyeel. Daanyeel wuxuu caddeeyaa in muujintii uu ku helay cutubka siddeedaad loo fahmo iyadoo lala xidhiidhinayo muujintii cutubka toddobaad.
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.
Sannaddii saddexaad ee boqornimadii Boqor Belshaasar ayaa waxaa ii muuqatay aniga, xataa aniga Daanyeel, riyo, taas dabadeed tii markii hore ii muuqatay. Daanyeel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Riyadii “u muuqatay” Daanyeel “markii hore,” waxay ahayd riyadii cutubka toddobaad.
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.
Sannaddii kowaad oo Belshaasar oo ahaa boqorkii Baabuloon, Daanyeel wuxuu ku riyooday riyo, oo waxaa madaxiisa ugu muuqday waxyiyo isagoo sariirtiisa ku jira; markaasuu riyadii qoray, oo sheegay dulucdii arrimaha. Daanyeel 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.
Labada aragti waxay matalaan laba dhinac oo ka mid ah boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah oo markii ugu horraysay lagu metelay cutubka labaad ee Daanyeel. Afarta boqortooyo ee Baabuloon, Maadoo-Faaris, Giriig iyo Rooma ayaa lagu celiyey cutubka toddobaad, dabadeedna mar kale cutubka siddeedaad, hase yeeshee iyadoo la kala saarayo qaybaha siyaasadeed ee afarta boqortooyo iyo qaybaha diineed ee afarta boqortooyo. Daanyeel 7, boqortooyooyinka waxaa lagu metelay dugaag wax ugaadha, laakiin cutubka siddeedaad isla boqortooyooyinkaas waxaa lagu soo bandhigay xayawaannada meesha quduuska ah. Daanyeel wuxuu jeclaystay inuu fahmo aragtida cutubka toddobaad, oo Jibriiil ayaa u yimid si uu ugu sharraxo.
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.
Aniga Daanyeel, ruuxdaydii baa ku murugootay gudaha jidhkayga, oo riyooyinkii madaxayguna way i dhibeen. Markaasaan u soo dhowaaday midkoodii meesha taagnaa, oo waxaan weyddiistay runta waxyaalahan oo dhan. Sidaas daraaddeed ayuu ii sheegay, oo wuxuu i ogeysiiyey fasirka waxyaalahaas. Dugaagyadan waaweyn oo afar ahu waa afar boqor oo dhulka ka soo bixi doona. Laakiinse quduusiinta Kan ugu Sarreeya ayaa boqortooyada qaadan doona, oo weligoodba boqortooyada lahaan doona, haa, weligeed iyo weligeedba. Daanyeel 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.
Daani’eel waxaa loo sheegay in afarta bahal ay ahaayeen afar boqortooyo oo dhulka ka jiri doona ilaa boqortooyada weligeed ah ee Ilaah la taago, taas oo waafaqsan Daani’eel cutubka labaad. Waxaa jiri lahaa afar boqortooyo oo dhulka ah oo ka horraynaya imaanshaha boqortooyada weligeed ah ee Ilaah, sida uu u matalay dhagixii buurta laga soo jaray oo dhulka oo dhan wada buuxiyey cutubka labaad.
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.
Walaashii White waxay fahamkii Milleriyiinta ee afartaas boqortooyo gaadhsiisay meel aad uga durugsan fahamkii Milleriyiinta, markii ay ka hadashay bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad.
“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.
“Halkan waxaa lagu soo bandhigayaa astaan kale. Nebigu wuxuu leeyahay: ‘Waxaan arkay bahal kale oo dhulka ka soo baxaya; oo wuxuu lahaa laba geesood oo sida wan oo kale ah.’ Aayadda 11. Muuqaalka bahalkan iyo habka uu ku soo baxay labaduba waxay muujinayaan in quruunta uu matalayo ay ka duwan tahay kuwii lagu soo bandhigay astaamihii ka horreeyey. Boqortooyooyinkii waaweynaa ee dunida xukumay waxaa nebi Daani’eel loogu soo bandhigay sidii dugaag wax cuna, oo soo kacaya markay ‘afarta dabaylood ee samadu ku dirirayeen badda weyn dusheedii.’ Daani’eel 7:2. Muujintii toddoba iyo tobnaad malaa’ig baa sharraxday in biyuhu u taagan yihiin ‘dadyow, iyo dad badan, iyo quruumo, iyo afaf.’ Muujintii 17:15. Dabayluhu waa astaan colaadeed. Afarta dabaylood ee samadu iyagoo ku diriraya badda weyn waxay matalaan muuqaalladii argagaxa lahaa ee qabsasho iyo kacdoon kuwaas oo ay boqortooyooyinku ku gaadheen awood.” Khilaafkii Weynaa, 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.
Bahalladu waa astaamo u taagan qabsashooyinkii la fuliyey intii ay boqortooyooyinku awoodda qabsanayeen. Bahal ugaadh ah, si nebiyad ahaan ah, wuxuu metelaa awoodda siyaasadeed, dhaqaale, iyo ciidan ee boqortooyo. Isla boqortooyooyinkii lagu metelay Daanyeel cutubka labaad iyo toddobaad, ayaa sidoo kale lagu metelay cutubka siddeedaad, laakiin halkaas dhammaantood waxaa lala xiriiriyey waxyaalo laga soo qaatay meesha quduuska ah ee Ilaah, sidaas darteedna waxay metelaan curiyaha diineed ee boqortooyooyinkaas, waayo dhammaantood waxay ahaayeen midow kaniisad iyo Dawlad.
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.
Sannaddii saddexaad ee boqornimadii Boqor Belshaasar ayaa waxaa ii muuqday aniga, xataa aniga Daanyeel, riyo, tan ka dambaysay tii markii hore ii muuqatay. Oo waxaan wax ku arkay riyo; waxaana dhacday, markaan arkay, inaan joogay Shuushan oo ku taal qasriga, kaas oo ku yaal gobolkii Ceelaam; oo waxaan wax ku arkay riyo, aniguna waxaan joogay webiga Ulaay agtiisa. Markaasaan indhahayga kor u qaaday, oo wax arkay, oo bal eeg, webiga hortiisa waxaa taagnaa wan laba gees leh; labada geesna way dheeraayeen; laakiinse mid baa ka dheeraa kan kale, oo kii dheeraa ayaa dambeba soo baxay. Waxaan arkay wankii oo xagga galbeed u riixaya, iyo xagga woqooyi, iyo xagga koonfureed; sidaas daraaddeedna dugaag keliya ma hor istaagi karin, mana jirin mid gacantiisa ka samatabbixin kari lahaa; laakiinse wuxuu yeelay siduu doonayay, wuuna weynaaday. Oo intaan ka fiirsanayay, bal eeg, waxaa xagga galbeed ka yimid orgi dhaddig la’ oo dul maraya oogada dhulka oo dhan, mana taabanayn dhulka; orgiguna wuxuu indhihiisa dhexdooda ku lahaa gees weyn oo caan ah. Oo wuxuu u yimid wankii labada gees lahaa, kan aan ku arkay isagoo webiga hortiisa taagan, oo wuxuu ugu orday xanaaqii xooggiisa. Oo waxaan arkay isaga oo wankii ku soo dhowaaday, wuuna ka cadhooday, oo wankii ayuu ku dhuftay, labadiisii geesna wuu jebiyey; mana jirin xoog uu wankii isaga hor istaago, laakiinse dhulka ayuu ku tuuray, wuuna ku tuntay; mana jirin mid wankii gacantiisa ka samatabbixin kari lahaa. Sidaas daraaddeed orgigii aad buu u weynaaday; oo markuu xoogaystay, geeskii weynaa waa jabay; meeshiisiina waxaa ka soo baxay afar gees oo waaweyn oo ku jeeda afarta dabaylood ee samada. Daanyeel 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.
Cutubka siddeedaad wuxuu ku bilaabmaa isagoo Daanyeel xaqiijinayo in uu markaas ku nool yahay taariikhda boqortooyadii ugu horraysay ee waxsii-sheegidda Kitaabka Quduuska ah (Baabuloon), hase yeeshee araggiisu ma muujinayo astaan kasta oo loo matali lahaa Baabuloon, waayo wuxuu ka bilaabmaa wankii matalayey boqortooyadii labaad ee dhulka, tan reer Maadooy iyo Faaris. Maqnaanshaha astaan u ah Baabuloon waa ula kac, maxaa yeelay dabeecad asaasi ah oo Baabuloon leedahay ayaa ah inay matasho boqortooyo la qaado, dabadeedna dib loo soo celiyo, sida lagu matalay “toddobadii wakhti” ee Nebukadnesar uu u noolaa sida dugaag. Intii lagu jiray “toddobadaas wakhti” cunsur ka mid ah Baabuloon ruuxiga ah (baabanimada), ayaa la matalaa, waayo baabanimadu waa boqortooyadii la illoobay toddobaatan sannadood oo astaan ah, muddadaas oo ay lahayd dhaawac dhimasho ah. Xaqiiqda ah in Daanyeel tilmaamayo inuu aragga helay “sannaddii saddexaad oo boqornimadii Boqor Belshaasaar,” waxay aqoonsanaysaa Baabuloon inay tahay boqortooyada ka horraysa boqortooyadii labaad ee reer Maadooy iyo Faaris, laakiin waxay xoogga saaraysaa Baabuloon inay tahay boqortooyada qarsoon, ama la illoobay, oo la illoobay intii lagu jiray maalmaha hal boqor.
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.
Xayawaanka ku jira cutubka siddeedaad ma aha dugaag wax cuna; waa xayawaanadii loo adeegsan jiray allabari ahaan adeegga quduuska ah ee macbudka. Boqortooyada afraad waxaa lagu matalay “gees yar,” ee laguma matalin xayawaan; hase yeeshee geesuhu waxay qayb ka ahaayeen macbudka Ilaah, waayo meelo allabariyeedka ku yaallay macbudka Ilaah waxay lahaayeen geeso qayb ka ah naqshaddooda.
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.
Afarta boqortooyo ee waxsii sheegidda laguma uu matalin Daanyeel oo keliya ereyo ka soo jeeda macbudka, ee qisada cutubkuna waxa ay ka kooban tahay erayo dhowr ah oo si toos ah uga soo farcamay adeegga macbudka Ilaah. Qisada ku jirta cutubka waxa lagu soo bandhigay ereyo Cibraani ah oo laga soo qaatay adeegga macbudka, hase yeeshee ficilka soo bandhigista qurbaanka ee adeegga macbudkana waxa lagu dhex dhisay qaab-dhismeedka cutubka. Xaqiiqda ah in Daanyeel si ula kac ah isugu xidhay cutubyada toddobaad iyo siddeedaad, waxay u saamaxaysaa kuwa doonaya inay arkaan in cutubka toddobaad uu aqoonsanayo farsamo-dawladeedka boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah, halka cutubka siddeedaadna uu aqoonsanayo farsamo-kaniisadeedka boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah.
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.
Adventism waxaa lagu qasbay inay xaqiiqadan ku daboosho sheekooyin shaydaani ah, waayo aqoonsigan wuxuu muujinayaa in dahabkii Miller uu ahaa sida saxda ah ee Ilaah u qorsheeyey inay ahaadaan. Diidmada ay diideen fahamka Miller ee “kan maalinlaha ah,” waxaa loo metelayaa sidii dood ah in “Ilaah aanu lahayn wax faham ah,” maxaa yeelay waxay ku andacoonayaan in markii Ilaah uu qaab-dhismeedka siiyey Miller (iyada oo loo marayo adeegga malaa’igta quduuska ah), aanu sax ahayn.
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.
Hubaal rogrogiddinna waxyaalaha waxa loo tixgelin doonaa sida dhoobada dheryasameeyaha; waayo, ma shuqulku miyuu ka odhan doonaa kii sameeyey, Isagu ima uu samayn? Mise waxa la sameeyey miyuu ka odhan doonaa kii qaabeeyey, Isagu waxgarasho ma lahayn? Ishacyaah 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”.
Qaab-dhismeedkii Miller wuxuu ahaa qaabkii nebiyadeed ee uu gartay oo uu adeegsaday; hase yeeshee laga bilaabo 1863, Adventism-ku wuxuu ku noqday adeegsiyadii fiqi ahaaneed ee Protestantism-ka riddaysan iyo Kaatooligga, si uu u qariyo jawharadihii riyadii Miller. Adventism-ku wuxuu aqbalay qaab-dhismeed been ah (waxii la sameeyey), si uu u diido shaqada, iyo weliba Kan sameeyey shaqada. Markay sidaas samaynayaan, waxay ku andacoonayaan in Kan sameeyey shaqada uusan lahayn garasho. Diidmada qaab-dhismeedkaas waxay ahayd, welina tahay, diidmo loo diiday korodhkii aqoonta ee la furfuray 1798. Kuwa diida korodhka aqoonta waxay diidaan shaqada iyo Kan sameeyey shaqada, oo marka loo eego Daanyeelna waxay ahaayeen “kuwa sharka leh.”
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.
Kuwa badan baa la daahirin doonaa, oo caddaan laga dhigi doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u dhaqmi doonaan; oo kuwa sharka leh midkoodna ma garan doono; laakiin kuwa xigmadda leh way garan doonaan. Daanyeel 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.
“Kuwa sharka leh si shar leh bay u falayaan,” taasoo sidaas ku muujinaysa diidmo tartiib-tartiib u sii xoogaysanaysa oo runta ah. Diidmada kuwa sharka leh ee qaab-dhismeedka waa diidmo Ilaah loo diidayo, taas beddelkeedana Ilaah wuu diidaa kuwa sharka leh, sababta oo ah diidmada ay isku dayaan inay ku hirgeliyaan iyagoo adeegsanaya qaab-dhismeed been-abuur ah.
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.
Dadkayguu aqoonla’aan bay ku halligmeen; maxaa yeelay, adigu aqoontii waad diidday, aniguna waan ku diidi doonaa si aanad iigu ahaan wadaad; maadaama aad illowday sharcigii Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Hoosheeca 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.”
Dadka Ilaah, oo ahaa “wadaaddadii” Ilaah laga bilaabo 1844 ilaa 1863, ayaa la diiday sababta oo ah waxay ka maqnaayeen “aqoontii” lagu kordhiyey adeegiddii William Miller. Waa muhiim in la tixgeliyo macnaha ku xeeran aayadda lixaad ee Hoosheeca, waayo macnahaasi wuxuu muujinayaa fallaagow sii kordhaysa oo ka dhan ah runta, taas oo lagu matalay “aqoonta.”
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.
Maqla erayga Rabbiga, kuwiinna reer binu Israa’iilow; waayo, Rabbigu dacwo buu la leeyahay dadka dalka deggan, maxaa yeelay, dalka run lagama helo, naxariisna lagama helo, aqoonta Ilaahna lagama helo. Waxay ku faanaan dhaar been ah, iyo been, iyo dil, iyo xatooyo, iyo sino; wayna xadgudbeen, oo dhiig baa dhiig taabtay. Sidaas daraaddeed dalku wuu barooran doonaa, oo mid kasta oo dhex degganna wuu taag darnaan doonaa, iyaga iyo dugaagga duurka jooga, iyo haadka cirka; xataa kalluunka badduna waa la baabbi’in doonaa. Habase yeeshee yaan ninuna murmin, mid kalena yaanu canaanan; waayo, dadkaagu waxay la mid yihiin kuwa wadaadka la murma. Sidaas daraaddeed adigu maalinta waad ku dhici doontaa, oo nebigiina habeenkii ayuu kula dhici doonaa, oo anna hooyadaa waan baabbi’in doonaa. Dadkaygu waxay u halligmeen aqoonla’aan aawadeed; maxaa yeelay, adigu aqoontii waad diidday, anna waan ku diidi doonaa, si aadan wadaad iigu ahaan; maxaa yeelay, sharcigii Ilaahaaga waad illowday, anna carruurtaadana waan illoobi doonaa. Sidii ay u bateen, ayay iigu dembaabeen; sidaas daraaddeed ammaantoodii ayaan ceeb ugu beddeli doonaa. Waxay cunaan dembiga dadkayga, oo qalbigoodana waxay saaraan xumaantooda. Oo waxay ahaan doontaa, sida dadku yihiin, sidaas oo kale wadaadkuna ha ahaado; oo anna jidadkooda ayaan ku ciqaabi doonaa, falimahoodana waan uga abaalmarin doonaa. Waayo, way cuni doonaan, laakiinse ma dhergi doonaan; way sinaysan doonaan, laakiinse ma tarmi doonaan; maxaa yeelay, Rabbiga ayay dayaceen inay isaga dhegaystaan.
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.
Sinada iyo khamriga iyo khamriga cusubba qalbiga way kaa qaadaan. Dadkaygu talo waxay weyddiistaan sanamyadooda alwaaxda ah, oo ushahooduna iyaga ayuu wax u sheegaa; waayo, ruuxa sinadu wuxuu ka dhigay inay ambadaan, oo waxay ka tageen Ilaahoodii iyagoo sinaysanaya. Waxay allabaryo ku bixiyaan buuraha dushooda, oo fooxna waxay ku shidaan kuraha korkooda, geedaha qudhooda ah iyo kuwa beebelka ah iyo kuwa jaalaha ah hoostooda, maxaa yeelay, hooskoodu waa wanaagsan yahay; sidaas daraaddeed gabdhihiinnu way sinaysan doonaan, oo afooyinkiinnuna way sinoobi doonaan. Gabdhihiinna ma aan ciqaabi doono markay sinaystaan, ama afooyinkiinna markay sinoobaan; waayo, iyaga qudhoodu way la gooni baxaan dhillooyinka, oo waxay allabaryo la bixiyaan naagaha sinada leh; sidaas daraaddeed dadka aan waxgaradka lahayni way dhici doonaan. In kastoo adigu, reer binu Israa'iilow, aad dhillaysato, haddana Yahuudah yuusan dembaabin; hana imanina Gilgaal, hana u kicina Beytaawen, hana ku dhaaranina, Rabbigu waa nool yahay. Waayo, reer binu Israa'iil dib bay u siibtaan sida qaalin dib u gaddoomta; haddaba Rabbigu wuxuu iyaga u daajin doonaa sida wan meel ballaadhan jooga. Efrayim wuxuu ku dheggan yahay sanamyada; iska daa. Cabbitaankoodu waa dhacay; had iyo goor way sinaysteen; taliyayaasheedu ceeb bay ku jecel yihiin, Iyagu ha bixiyeen. Dabayshu baalasheeda ayay ku duubtay iyada, oo way ka xishoon doonaan allabaryadooda. Hooseeca 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.
Digniinta Hoosheeca waa in “Rabbigu muran buu la leeyahay dadka dalka deggan, maxaa yeelay dalka run kuma jirto, naxariisna kuma jirto, aqoonta Ilaahna kuma jirto.” Adventismku waa dadka Ilaah ee maalmaha ugu dambeeya. Maalinta uu ninka burushka boodhka sita galo qolka Miller, Adventismka, oo ay ku jiraan dadka, wadaaddada, iyo nebiyaduba, “kii aan wax garanaynin wuu dhici doonaa,” waayo, waxay “ku dhegganaan doonaan sanamyo.” Sanamyadoodu waa caqiidooyinkooda been-abuurka ah, oo lagu dhex tollay qaab-dhismeed been-abuur ah.
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.
Kacdoonka uu u taagan yahay diidmada korodhka aqoontu waa sii-kordhid horusocod ah oo kacdoon ah, taas oo gaadha heer ah in wakhtigii imtixaankoodu ku dhammaado ku dhawaaqidda ah inay ku midoobeen caqiidooyinka been-abuurka ah ee laga xaaqay qolka Miller. Kacdoonkooda waxaa lagu matalayaa inay si joogto ah u sameeyaan sino ruuxi ah. Laga bilaabo 1863 ilaa xidhitaanka wakhtiga imtixaanka, si joogto ah ayay u kacdoonaan ilaa laga matagayo afka Rabbiga.
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.
Kacdoonkii diidmada aqoonta waxaa lagu matalay iyaga oo “had iyo goor” sino samaynaya, in kastoo aanu ahayn isla erayga Cibraaniga, haddana macnuhu waa isku mid sida erayga Cibraaniga ah ee “tamid” oo macnihiisu yahay “joogto ah,” kaasi oo kitaabka Daanyeel lagu tarjumay “allabariga joogtada ah.”
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Waxaannu sii wadi doonnaa daraasaddeenna ku saabsan afarta boqortooyo ee wax sii sheegidda Kitaabka Quduuska ah maqaalka xiga.
“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.
“Markaas waxaan arkay, marka la eego ‘Daily’-ga, in erayga ‘allabari’ lagu daray xigmadda aadanaha, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwii bixiyey qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee ‘Daily’-ga; laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.” Review and Herald, November 1, 1850.