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.
“Bés bu nekk ci téere Daniel” bi, William Miller xamoon na ko ne mooy màndarga Roomu ñàkk Yàlla wala paganism; waaye ci àjjana yu mujj yi, mooy màndarga bañug dëgg yu William Miller tabaxee ndamam. Mu ngi tegtal jeexitalug benn yàqute gu tàmbalee ci 1863, ak bañug xam-xamu Miller ci “juróom-ñaari waxtu” yi Musaa wax ci Léwítik 26. Bi Adventism bañee jëfandikoo njàngat gu jub ci “bés bu nekk” ne mooy paganism, ñu soppi màndargay Seytaane ba def ko màndargay Almasi bi. Esayi wax ne liggéey boobu mooy dëppandoo mbir yi ba def ko buy fésal lu wetu. Bañug “bés bu nekk” bi, ñu taxawal ko ci at yi 1930 (maas gu ñetteelu ci Adventism), waaye xuloo la woon la dale 1901 (maas gu ñaareelu ci Adventism). Ni ko deme woon ak Israayil gu yàgg ga, bañu dëgg gu yokkantewoon indi na nangu ab njuumte ga yoroon i xëtu bàkkaar bu ñu dul baal mukk.
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.
Bàkkaar bu ñu mënul baal ngir Yawut yu werante ya, dañu ko tegtaloon ba ñu jëf yi Kirist defoon tuddee ne ay jëfi Seytaane lañu. Israyel gu yàgg yaay màndarga ji gëna mag gu Israyel bu tey, te Israyel bu tey def na loolu sax, waaye ci ni mu weddi. Ñoom jël nañu jëfi Seytaane (pagaanis), ba noppi fekkale ko Kirist. Cagganteg Israyel gu yàgg dafa boole seen tànn Seytaane ngir nekk seen buur.
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.
Bi Pilaat naggee wax jooja, mu génne Yeesu, toog ci wantedelub àtte ba ca bérab ba ñuy wax ne Dencukaay bi, waaye ci làkku Ebraayk mooy Gabbata. Te bésub waajalug Bésub Jéggi ba la woon, te muy lu tollook waxtu wujeel; mu ne Yawut ya: «Xoolleen seen Buur bi!» Waaye ñu yuuxu ne: «Nangal ko, nangal ko, daaj ko ca bant ba.» Pilaat ne leen: «Ndax dama wara daaj seen Buur ca bant ba?» Saraxalekat yu mag ya tontu ne: «Amoonunu buur ku dul Seesar.» Noonu nag jébbal na ko leen ngir ñu daaj ko ca bant ba. Ñu jël Yeesu, yóbbu ko. Yowaana 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.
Pilaat mooy woon ki doon wuutu Room gu pagan, te Rakku jigéen White wax na ne jinne ji ñu sànni woon ci asamaan ci Yëfandikukat 12, mooy Seytaane; waaye ci benn ñaareel xel, jinne ji mooy itam Room gu pagan. Kon nag, jinne ji dañu koy firndeel ak “bés bu nekk bi.” Jeexitalug fippu Israayil gu yàgg tey jamono ju yàgg, ba ñuy yégle ci kanam ñépp ne: “Amunu buur bu dul Seesar,” moo doon seen waxu mbir bu leer ne ñoom ay way-jëfandikook seen buur lañu, te seen buur mooy Seytaane. Fippu boobu ci Yàlla miy Buur, tàmbalee na ca jamonoy Samiyel yonent ba, bi ñu bañee Yàlla muy seen buur, ba laaj ñu may leen buur bu nit ngir ñu mel ni yeneen xeeti askan yi.
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.
Noonu mag magi Israayil ñépp dajaloo, ñëw ci Samuel ca Rama, ne ko: “Xoolal, yaw mag nga, te sa doom yi doxul ci sa yoon; léegi nag tegëlal nu buur buy àtte nu ni mboolem xeet yi.” Waaye loolu metti Samuel, bi ñu waxee ne: “Jox nu buur buy àtte nu.” Noonu Samuel ñaan Boroom bi. Te Boroom bi ne Samuel: “Déggal baatu mbooloo mi ci lépp li ñuy wax la; ndaxte du yaw lañu bañ, waaye man lañu bañ, ba ma bañ a nekk seen Buur. Ni ñuy defe woon ci mboolem jëf yi, dale ca bés ba ma leen génnee Misra ba tey jii, ci li ñu ma wacc ba topp yeneen yàlla yi, noonu lañuy def itam ci yaw.” 1 Samuel 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
Israyil gu yàgg duñu woon xam ne dañoo bañ Yàlla, mbaa ne seen bëgg-bëggu am buur bu àdduna bi moo di jëm ba ci bérab ba ñu daajee Mesiyaa bi, te tànn Seytaane muy seen buur. Seen njàppande gu Yàlla dafa làqu woon ci seen bët yi ndax seeni xalaat yu jubal seen bopp ne, doonte dañoo bañ Yàlla, waaye teewul ñoom lañu doon askan wi tànn; ndaxte, ni ñuy xalaate, Yàlla sax dafa saxaloon ministèereb waxi yoon wu sell, ba sax gannaaw Samiyel.
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.
Ñoom nañu lool niñu war a xam liggéeyu waxkat yi ci yoon wér-gëm gi, te ñoom gëm ne nekkug waxkat yu Yàlla ci seen biir mooy firnde ne ñooy nit ñi Yàlla tànn. Gisewuñu woon ne sore nañu woon ak Yàlla, te waxkat ya daan nañu seetaan a jëf ngir delloo leen ci Yàlla, ndaxte ñoom teg nañu woon jëfandikoo waxkat ya ni firnde bu nuy indil ndoxalu Yàlla. Loolu itam fekk na ne sax daan nañu bañ a nangu bépp yégle bu waxkat yi yonnee ci seen kow. Nattug naxaaru boobu moo itam daldi dikk ci Adventism ci atum 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”.
Adantism dafa bañ gañu dajale woon jaarale ko ci liggéeyu William Miller, te mu tànn nekk jàngu gu ñu bind ci yoon at mi sax ñu bañee yégleb Musaa bu “juróom-ñaari yoon,” ni ko Eliya (William Miller) jottalee. At boobu sax lañu sosaloon ab tabloo bu waxleenul, bu kenn mënuloonati jàng, te bu mënuloonati “wax” ni ko Habakkuk 2:3 waxe, ndaxte dafa soxla woon ab kayit buy firi li ci nekk. Tablooy Habakkuk de, manees na leen a jàng noonu rekk ni ñu nekke woon, moo tax dañu mana “wax.”
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 bañ na jëfandikoo benn seetlu bopp buy xool tanneef bi ñu defoon ci 1863, ndax daal amoon nañu seerkat bu jigéen ci seen biir, muy firndeel ne ñoom lañu doon askan wi des, ni ko téeréb Révélation fexe, te moom mooy woon askan wi am Xel mu Yëgle. Ñu wone woon benn xel ak benn taxawaay yu mel ni yi Israayil gu njëkk ga, te njàqare gi tàmbalee ak bañ a nangu njëkk xonq wi Miller gisoon, mujj ci indi ñu bañ itam nangu njàngatam Miller ci xonq bu “the daily” bi.
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.
Israyil bu bees bi bañ na xam-xamu Miller ci mbirum “bés bu nekk”, te loolu mooy màndarga Roomu yéefar, te Roomu yéefar moom itam mooy màndargu Seytaane; waaye ñoom wax ne “bés bu nekk” mooy màndargu Kirist. Maanaam, Israyil bu bees tànn na nangu màndarga Seytaane ngir mu doon màndargu Kirist. Ni Israyil gu njëkk waxe ne amuñu buur bu dul Seesaar, miy kilifteyu Roomu yéefar, te loolu mooy màndargu Seytaane.
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.
Ci mbirum jëfandikook yu Yàlla, tànn boobu dafa laajoon ne Israayil bu jamonoy tey war na soppi tekki ga ci saaru juróom-ñaar, juróom-ñett ak juróom-ñeent yi ci Daniel, te saaru yooyu la dexu Ulai di firndeel, te ñooy yokkuteg xam-xam gi ci taarixu Millerite. Dañu leen waroon a soppi saaru yooyu, ndaxte saaru juróom-ñett bi dafa wax bu baax ci “the daily” ñetti yoon.
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.
Nekk ci bëgg-bëggu jaar-jaari nettali bi fan wi gis-gisu Dexteru Ulai ubbeeku, Millerit yi mënuñu woon gis benn yeneen nguur yu àddina ji jiitu ndawte Kirist dellusi te taxawal nguuram gu dul jeex, ni ko Daniel saar 2 di teg. Moo tax ñu jàppoon ne ñetteelu nguur gi, mooy Room, benn nguur la woon ak ñaari mbind. Ñaari mbind yooyu, ci lu leer, Daniel saar 7 ak 8 lañu ko tegtal. Daniel wax na ne gis-gis gi mu jot ci saar 8 war nañu ko xam ci jàppandikook gis-gisu saar 7.
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.
Ci ñetteelu atum nguurug buur Belshazzar la ma gis peeñu, man Daniel sax, gannaaw li ma feeñoon ca njàlbéen ga. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Pexe mi “feeñoon na” Daniel “ca njëlbéen ga,” mooy pexe mi nekk ci saaru juróom-ñaareel bi.
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.
Ci jëkk atum Belshatsar buur-u Babilon, Daniyel amoon na gént ak ay peeñu ci boppam, bi mu nekkee ci kaw lalam; gannaaw loolu mu bind gént ga, te wax na ndamli mbir ya. Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Ñaari gis dañuy wone ñaari wàll yu nguuru yi ci yëgleb Yàlla bi ci Biibël, yi ñu jëkk a fésaloon ci saaru ñaareel bi ci Daniel. Ñeenti nguuru yi, Babilon, Medo-Pers, Gres ak Rom, ñu dellu leen ci saaru juróomeel bi, te gannaaw ga ci saaru juróom-ñaareel bi itam, waaye ak benn ràññee ci diggante mbir yu politig yi ci ñeenti nguuru yi ak mbir yu diine yi ci ñeenti nguuru yi. Ci Daniel juróom-ñaareel bi, nguuru yi dañu leen di tekkal ci rabi mala yu màtt, waaye ci saaru juróom-ñaareel bi, ñoom same yii dañu leen di wone ci mala yu kër Yàlla gi. Daniel bëggoon a xam li mooy gis-gis gi ci saaru juróomeel bi, ba noonu Gàbriyel ñëw ci moom ngir firndeel ko ko.
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.
Man maa, Daniyel, sama xol di metti sama yaram la, te gis-gisu sama bopp yi jaxase nañu ma. Noonu ma jegesi kenn ci ñi taxawoon foofa, laaj ko dëggu mboolem loolu. Kon mu wax ma ko, te mu xamal ma tekkiinu mbir ya. Rab yu mag yii, ñoom ñent lañu, ñooy ñenti buur yu di jógé ci suuf si. Waaye gaayi Yàlla Aji Kawe ji dinañu jot nguur gi, te moom nguur gi ba fàww, ba abadi, ba fàww ak ba fàww. Daniyel 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.
Ñu xamaloon Daniyel ne ñeenti rab yi dañoo doon ñeenti nguur yu àdduna, te yooyu di sax ba keroog nguuru Yàlla gu dul jeex di sampu, ci déggoo ak saaru Daniyel ñaareel bi. War na woon am ñeenti nguur yu àdduna yu jiitu àggu nguuru Yàlla gu dul jeex, ni ko doj wi ñu goroon ci tund wa te mu feesal suuf si sépp di melal ci saaru ñaareel bi.
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.
Sër White yóbbu na xam-xamu Millerite ci ñetti nguur yooyu ba mu weesu lool xam-xamu Millerite, bi mu doon wax ci rab su suuf si nekk ci Pexe gu tàngoor ñatt-fukk ak ñett.
“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.
«Ci jamono, am nañu fésalene beneen màndarga. Yonent bi nee na: “Ma gisaat na beneen rab buy génn ci suuf; te amoon na ñaari béjjén yu mel ni yi xar.” Wërsëg 11. Benn melow rab boobu ak ni mu jógée, dañuy won ne xeet wu muy tektal mi, wuute na ak yiñu wone woon ci màndarga yi jiitu. Réew yu mag ya jiitéewoon àddina, yonent Daniel da leen wone woon ni ay rab yu lekk, di jóg bu “ñeenti ngelaw yi dëgg ci asamaan di xare ci kaw géej gu mag ga.” Daniel 7:2. Ci Peeñu ma, saraxalekat bi firndeel na ne ndox yi dañuy tekki “xeet yi, mbooloo yi, réew yi ak làkk yi.” Peeñu ma 17:15. Ngelaw yi, màndargay xare lañu. Ñeenti ngelaw yi ci asamaan, di xare ci kaw géej gu mag ga, dañuy tektal yëngu-yënguy not ak réewal yu metti yi réew yi jaar ba jot ci kàttan.» The Great Controversy, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Rabi yi ne ay misaal ci nangu yi ñu amaloon ba nguur-nguuri yaa ngi jël doole. Rabu lekkkat, ci waxu yonent, dafay tegu doole ju politig, ju ekonomig ak ju xarey nguur. Nguur-nguuri yooyu benn yi ñu tegu ci Daniyel sapit 2 ak 7, ñu tegu leen itam ci sapit 8, waaye foofa ñoom ñépp ñu leboondook ak ay mboolem yu jóge ci kër Yàlla gu sell gi, te noonu dañuy tegu peppin bu diiney nguur-nguuri yooyu, ndaxte ñoom ñépp dañoo doon benn booloo gu kanisa ak Réew.
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.
Ci ñetteelu atum buur Belshassar, am na ma peeñu, man Danyeel, gannaaw gi ma njëkk a gisoon. Gis naa ci peeñu; ba ma di ko gis, fekk naa ne maa ngi ci Suusaan, ca kër gu mag ga nekk ci diiwaanu Elaam; te gis naa ci peeñu ne maa ngi ca wetu dexu Ulai. Noonu yekkati naa sama bët, gis, te xool-leen, amoon na fa kanamu dex ga xar mu góor gu am ñaari sax, te ñaari sax ya yéegoon nañu; waaye kenn ci ñoom gën a yéeg beneen bi, te bi gën a yéeg mooy bi mujje a sax. Gis naa xar ma di bëttal jëm sowu-jant, ak bëj-gànnaar, ak bëj-saalum; ba taxul benn rab mu ko man a taxaw ci kanam, te amul kenn ku ko man a musal ci loxoom; waaye mu def li ko neex, te mu màgg. Bi ma di xalaat ci loolu, xool-leen, bëy bu góor génn na ca sowu-jant, jaar ci kaw suuf si yépp, te du laal suuf; te bëy ba amoon na sax su ràññee sax ci diggante ay bëtam. Mu dikk ca xar ma am ñaari sax, ma gisoon ne taxawoon na ci kanamu dex ga, daw jëm ci moom ak mer mu taru dooleem. Te gis naa mu jegesi xar ma, mer ko lool, daldi dóor xar ma, toj ñaari saxam; te doole amuloon ci xar ma ngir man a taxaw ci kanamam. Mu sànni ko suuf, di ko jépp ci kaw; te amuloon kenn ku man a musal xar ma ci loxoom. Moo tax bëy bu góor ba màgg lool; te bi mu baree doole, sax su mag si toj na; te fa sax sa nekk, am na ñenti yu ràññee sax yu sax, jëm ci ñenti ngëlaw yi asamaan. Danyeel 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.
Saaru juróom-ñaareel mi tàmbalee ak Yàllaawóor Daniel ne, ci biir jamono booba moo doon dund ci jaar-jaari buur gu njëkk gi ci waxi yonent Yàlla yi ci Biibël bi (Babilon); waaye ay gis-gisam joxul benn màndarga buy tegu ngir feeñal Babilon, ndaxte gis-gis gi tàmbalee na ak xar mu góor mi, mi doon màndargay ñaareelu nguur gu suuf gi, mooy Mèed ak Perse. Ñàkkug benn màndargay Babilon am na njariñam, ndaxte benn ci jikko yu mag yi ci Babilon mooy ne dafay feeñal nguur guñi dindi, te gannaaw loolu ñu delloo ko, ni ko “juróom-ñaari waxtu” yi Nebukadnetsar dunde ni rab wone. Ci diggante “juróom-ñaari waxtu” yooyu, am na benn cér bu Babilon bu xel mu sell miñuy feeñal, mooy paapas bi, ndaxte paapas bi mooy nguur gi ñu fàtte ngir juróom-ñaar fukki at yu màndarga, diir boobu mu amoon gaar gu rey. Li waral Daniel wax ne gis-gis gi la ko jot “ci at mu ñetteel ci nguurug buur Belsàtsar,” mooy xamle ne Babilon mooy nguur gi jiitu ñaareelu nguur gi, mooy Mèed ak Perse, waaye itam dafay dëgëral Babilon ni nguur gu nëbbu, walla guñu fàtte, giñu fàtte ci fan yi benn buur rekk nekk ci nguur.
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.
Rabi sar yi nekk ci ñaareelu xaaj bii juru-yàllay lekkukaay lañu doon jëfandikoo ci liggéeyu kër Yàlla ga; duñu rab yu lekk nit. Nii ñetteelu nguuru gi dees ko tegtale ci “bëñ bu ndaw,” waaye du ci rab; waaye bëñ yi bokkoon nañu ci kër Yàlla ga, ndaxte saraxukaay yi nekk ci kër Yàlla ga amoon nañu bëñ yi ci seen melokaan.
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.
Du yenn yi rekk la ñent nguur yi ci waxi yonent bi, Daniel teg leen ak baat yu jëm ci kër Yàlla gi, waaye itam nettali bi ci xaaj bi dafay ëmb ay baat yu jóg direttamente ci liggéeyu sarax si ci kër Yàlla gi. Nettali bi ci xaaj bi dañu ko joxe ak baat yu Ebrë ñëw ci liggéeyu kër Yàlla gi, waaye itam jëf ji di joxe sarax ci liggéeyu kër Yàlla gi tabax nañu ko ci doxalin xaaj bi. Li firndeel ne Daniel ci xelam boole na xaaj 7 ak xaaj 8, may na ñi bëgg a gis, ñu xam ne xaaj 7 mi ngi tàkkal yoonu nguur ak politig yi ci nguur yu yonenti Biibël bi, te xaaj 8 mi ngi tàkkal yoonu njël ak liggéeyu mbooloom diine yi ci nguur yu yonenti Biibël bi.
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 dafañu ko sonnal ba mu bëgg a denc xaq bi ak léeb yu Seytaane, ndaxte xam-xam bii day wone ne xàq yi Miller amoon dañoo deme ni Yàlla defe woon ko. Seen bañ xam-xamu Miller ci “the daily,” mi ngi feeñ ni ab wax ne “Yàlla amul woon xam-xam,” ndaxte dañuy wax ne bi Yàlla joxee Miller teral gi (jaarale ko ci ministèru malaaka yu sell yi), nekkul woon lu jub.
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.
Ndax se seen wëlbët yépp dinañu ko jàpp ni banxu buy bind; ndax mbir mi ñu bind wax na ci ki ko bind ne: “Mbindul ma”? walla ndax lu ñu defar wax na ci ki ko defar ne: “Amoonul xam-xam”? Esayi 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 mooy taxawoon mooy tabaxu kàddu-yonent bi mu xamoon te jëfandikoo ko; waaye dale ci 1863, Adventism delluwaat ci njariñu teolojig yi Protestant yu wàññikookat ak Katolisism jëfandikoo, ngir suturaat xonq yi nekk ci géntu Miller. Adventism nangu na ab tëral bu dëggul (mbir mi ñu tëral), ngir bañ liggéey bi, te it bañ Ki def liggéey bi. Ci def noonu, ñuy wax ne Ki def liggéey bi amul xam-xam. Bañ tëral boobu, moo doonoon te ba léegi moo nekk, bañ yokkute xam-xam ga ñu ubbiwoon ci 1798. Ñiy bañ yokkute xam-xam ga, dañuy bañ liggéey bi ak Ki def liggéey bi, te ci waxu Daniel ñoom dañoo doon “ña bon ña.”
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.
Ñu bari dinañu leen setal, te def leen weex, te natt leen; waaye ayñaankat yi dinañu jëf ayñaante; te kenn ci ayñaankat yi du xam; waaye ñi am xel dinañu xam. Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“Nit ñaaw yi dinañu def lu ñaaw,” loolu dafa tektal bañug dëgg gu yokk di gën a tar. Bañug ñaaw yi ci tëralin bi mooy bañ Yàlla, te ci wàllam Yàlla dina bañ ñi ñaaw ndax bañ bi ñuy jéem a yeggale jaarale ko ci ab tëralin gu fen.
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.
Sama nit dañuy alag ndax ñàkk xam-xam; te gannaaw nga bañ xam-xam, man it dinaa la bañ, ba dootuloo sama saraxalekat; te gannaaw nga fàtte yoonu sa Yàlla, man it dinaa fàtte sa ñiir. Ose 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.”
Nit ñi Yàlla, yu doon “saraxalekat” yu Yàlla desde 1844 ba ci 1863, dañu leen bañ ngir seen ñàkk xam-xam bi yokku ci liggéeyu William Miller. Am na solo lool ñu xool konteksu beneen waajur bi ci Ose, ndaxte konteks bi moo melal genn ñaawteef gu gën a yokku ci dëgg gi, te dëgg googu dañu ko tekki ni mooy “xam-xam” bi.
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.
Dégluleen kàddug Aji Sax ji, yéen ñi di doom Israayil: ndaxte Aji Sax ji am na werante ak waa réew mi, ndaxte amul dëgg, amul yërmande, te xam-xamu Yàlla sax amul ci réew mi. Ndeete réer ci ngi fees, fenn, rey, sàcc ak njaaloo; ñu tas bàkkaar yi ba deret di jàpp deret. Moo tax réew mi dina jaaxle, te képp ku ci dëkk dina naanu, moom ak rabu àll yi, ak picci asamaan yi; waaw, jën yi ci géej gi itam dees na leen yóbbu. Waaye bu kenn xulóo, te bu kenn yeddóo keneen: ndaxte sa nit ñi mel nañu ni ñiy xulóo ak saraxalekat bi. Moo tax dinga daanu bëccëg, te yonent bi itam dina daanu ak yaw guddi, te dinaa alag sa ndey. Sama nit ñi dee nañu ndax ñàkk xam-xam; ndaxte yaw bàyyi nga xam-xam, man it dinaa la bàyyi, ba dootuloo saraxalekat ci sama kanam; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa doom yi. Bi ñuy gëna yokku, noonu lañu gëna bàkkaar ci sama kaw; moo tax seen ndam dinaa ko soppi toroxte. Ñu ngi lekk bàkkaaru sama nit ñi, te seen xol sax ci seen tooñ. Te dina am, ni nit ñi, noonu it saraxalekat bi: te dinaa leen mbugal ndax seeni yoon, te feyy leen seeni jëf. Ndaxte dinañu lekk, te duñu suur; dinañu njaaloo, te duñu yokku; ndaxte bàyyi nañu topptoo Aji Sax ji.
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.
Njaaloo ak bii biiñ bu bees dañuy dindi xol. Sama nit ñi dañuy laaj ndigël ci seen xànjar yu dëkk, te seen yoon waxal leen; ndaxte ruuhu njaaloo moo leen réerloo, te dañu dem njaaloo, ba génn ci suufu seen Yàlla. Dañuy rendi sarax ci kawi tundu yi, te taal cuuraay ci kawi tacc yi, ci suufu garab yi di garab-oak, poplar ak orme, ndaxte seen ker gi baax na; moo tax seen jigéen-yi doom di njaaloo, te seen jabar yi di def njalbéen. Du ma mbugal seen jigéen-yi doom bu ñuy njaaloo, walla seen jabar yi bu ñuy def njalbéen; ndaxte ñoom ci seen bopp dañuy wettoo ak jigéen-ñu bon, te dañuy rendi sarax ak jigéen-ñu njaaloo; moo tax xeet wi amul xam-xam dina daanu. Bu fekkee yaw, Israyil, ngay def njaaloo, waaye bu Yuda bàkkaar; te bu ngeen dem Gilgaal, bu ngeen yéeg Bethaven, te bu ngeen waatlu ne: “Boroom bi dund na.” Ndaxte Israyil dafa dellu ginnaaw ni nag gu réy te déggadi; léegi Boroom bi dina leen sàmm ni xar mu nekk ci bérab bu yaatu. Efrayim takk na ak xërëm yi: bàyyi leen ko. Seen naan dafa xees; sax ci njaaloo lañu sax; ay kilifaam ak rus ñoo bëgg ne: “Joxleen.” Ngélaw li dafa ko laxasaare ci ay laafam, te dinañu rus ci seen sarax yi. Ose 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.
Màggu Ose mooy ne: “Boroom bi am na jàngoro ak waa réew mi, ndaxte amul dëgg, amul yërmande, te amul xam-xamu Yàlla ci réew mi.” Adventisme mooy askanu Yàlla ci fan yu mujj yi. Bés ba góor gu yor paañu suuf gi duggee néegu Miller, Adventisme, boole ci askan wi, saraxalekat yi, ak yonent yi “ku xamul dina daanu,” ndaxte dañuy “booleek xërëm yu cëru.” Seen xërëm yi mooy seen njàngale yu doyadi, ñu ràbb ci biir ab tëraliin buy doyadi.
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.
Bëgg-bëgg gi ñàkkug nangu yokkute xam-xam mi tektal day doon yokkute xàjj gi di yéeg ndànk-ndànk ba ci bérab ba seen waxtu nattu jeexee ak yëgle ne ñoom booloo nañu ak jàngale yu fen yi ñuy balayee ca néegu Miller. Seen xàjj dees koy tektale ni di def njaaloo saa su ne. Li dale ci 1863 ba kerug waxtu nattu, sax sax lañuy xàjj ba ba ñu sann leen génne ci gémmiñu Boroom bi.
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.
Ñàkkug bañ xam-xam bi dañu ko tegtaloon ci seen di sax ci def njaaloo; te doonte ne du benn baatub Ebraayik bi benn, waaye tekki gi benn la ak baatub Ebraayik bi “tamid” miy tekki “di sax”, te loolu lañuy tekki ne “lu bés bu nekk” ci téereb Daniyel.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Dina kontine sunuy njàng mi ci ñent yi nguur yu wax ci yoonent yi ci Biibël bi, ci bind bu ci topp.
“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.
«Noonu gis naa ne ci mbirum “Bés bi nekk,” ne baat bi “sarax” xel mu nit moo ko yokk, te bokkul ci mbind mi; te ne Boroom bi moo jox xalaat bu jub bi ci mbirum loolu ñi yégle woon wax ju waxtuw àtte ba. Bi bennoon nekkee, bala 1844, lu ëpp ci ñoom dañoo bokkoon ci xalaat bu jub bi ci “Bés bi nekk”; waaye gannaaw 1844, ci njaxlaf gi, yeneen xalaat ñoo ñu ubbeeku ci, te lëndëm ak njaxlaf topp.» Review and Herald, November 1, 1850.