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# The Book of Daniel - Number Forty-Five

Buk pa Daniel - Namba 45

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Loko me Alama: Yabo Misteri me Kare kare i Kitap pa Daniel

Author

Jeff Pippenger

Published

January 9, 2024

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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.

‘The daily’ i buk pa Daniel onongo ongeyo ki William Miller calo cal me pagan Rome onyo paganism; ento i kare me agiki, obedo cal me kwero lok atir ma kigoyo piny kwede pa William Miller. Obedo nyutu agiki pa goro ma ocake i 1863, ki kwero me ngec pa Miller me ‘seven times’ pa Musa i Leviticus twenty-six. Ka Adventism okwero nyutu ma atir me ‘the daily’ calo paganism, gi dwoko cal pa Setani obed cal pa Kiristo. Yesaya nyutu ni tic man obedo dwoko gin wi‑piny. Kwero me ‘the daily’ kiketo i kabedo i 1930s (the third generation of Adventism), ento onongo obedo poto ki 1901 (the second generation of Adventism). Calo ki Isirayel me con, kwero lok atir ma odongo odongo omiyo gigamo bal ma tye iye jami me lacoc ma pe ki kica.

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.

Ka Yahudi ma gi wero lok giyaro tic ma Kristo otimo ni en tic pa Sataani, mano obedo richo ma pe kikwero. Israeli macon obedo lamal madit pa Israeli me kombedi, ci Israeli me kombedi otimo mano keken, ento i tung mapolok. Gi kelo tic pa Sataani (paganism), ci gi yaro tic magi ni en tic pa Kristo. Dwango pa Israeli macon tye ki mede ki yero Sataani me bedo rwot gi.

> 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.

> Ka Pilato owinyo lok eni, ci okelo Yesu woko, obedo piny i kom me yubu i kabedo ma gicako ni Pavement, ento i leb Ebiru, Gabbatha. En obedo nino me cweyo kit pi Pasika, ci kare obedo macokcok ki saa abicel; ci owaco bot jo Yudaya ni, “Nen Rwot wunu!” Ento gi goyo dwon madwong, “Kwany woko kede en, kwany woko kede en, lubne i kom yat.” Pilato owaco botgi ni, “Onyo an alub Rwot wunu i kom yat?” Lami kit madit giyango ni, “Pe watye ki Rwot mo; Keesa keken.” Ci omiyo gi en pi gibilubo i kom yat. Ci gicako Yesu, gi gikelone woko. Yohana 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.

Pilato obedo lanywak pa Lom ma pe yaro Lubanga, ki Sister White nyutu ni dragon ma kigol oko ki i polo i dyer apar aryo me Buk me Nyute, en Setan, ento i ngec ma aryo dragon en bende Lom ma pe yaro Lubanga. Eka, dragon kityeko nyutu ne ki "the daily." Tyeko me gikwanyo Lubanga woko calo Rwot pa Israyel ma con, ka gi yabo me lwak ni, “Pe watye ki rwot moro, Kaesara kende,” obedo nyutu me yabo me lwak ni gitye calo lutic pa rwotgi, ki rwotgi en Setan. Gikwanyo Lubanga man calo Rwot, ocako i cawa pa Samweli janabi, ka gikwanyo Lubanga woko calo rwotgi kede gikwaco me giped gi rwot ma dano, pi obed calo piny mukene.

> 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.

> Ladit pa Isirael weng gicoko pire kene, gi bino bot Samuel i Ramah, ki gi waco bot ne ni, Nen, dong idongo ladit, ki nyithinyi pe gikwalo yoo mamegi; kombedi mii wa rwot me lubo wa calo jo piny weng. Ento lok man ogoyo cwiny pa Samuel, ka gicoyo ni, Mii wa rwot me lubo wa. Ci Samuel okwayo bot Lubanga. Ci Lubanga owaco bot Samuel ni, Winye i dwon pa jo i gin weng ma giwaco bot in; pien pe gibolo in, ento gibolo an, me pe abi lubo gi. Calo tic weng ma gityeko timo ki nino ma an odugo gi woko ki Ijipiti nyo i tin man, ma giweyo an, ki gityeko teti Lubanga mukene; kamano bende gi timo bot in. 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.

Israel me con pe onongo gi ngeyo ni gi onongo giyweyo Lubanga, onyo ni mitgi pi rwot me piny omedo nyutu bot ka gubeco Mesiya kobo i tung, kede ni giyero Satani rwot pa gi. Kwergi ocano i wanggi ki ngec pa gi keken me bedo maleng pa gi keken, ni ka giyweyo Lubanga, ento gi pud jo ma kiyero; pien, calo kit ma gi tamone, Lubanga pod ogwoko tic me porofet ma maleng, kadi bene ki bang Samweli.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Gin ocono tic pa lanabi, ka gicweyo wii ni bedo pa lanabi pa Lubanga nyutu ni gin joma kiyero pa Lubanga. Pe gineny ni gi tye mabor ki Lubanga, kede ni lanabi tye katemo kelo gi dwogo bot Lubanga; pien gi gipoko tic pa lanabi calo ribe ma nyutu ni Lubanga tye kelo gi. Man obedo kadi bed ni gidongo pwod gitye ka jwero mede lok pa lanabi weng ma kicwalo botgi. Bal me ngec acel eno otime i Adventism i 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”.

Adventisim okayo wot pa yie ma kiconge kun ki yore me tic pa William Miller, ci gicako me bedo Laa ma kiketo iye i cik i mwaka acel keken ma gi okayo lok pa Moses me “abicel aryo,” macalo ma Ilya (William Miller) ocwalo. I mwaka acel keken gicwalo cal me poropheti maramal, ma pe twero kikwano doki, ci pe twero “waco” doki calo ma Habakkuk 2, nyir 3 owaco, pien en omito papur me yaro ne. Cal pa Habakkuk kikwano keken calo gitye, ci ka mano gi twero “waco.”

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 okwero woko me yaro keni ikom yera ma gicoyo i 1863, pien gitye ki Nabi me nyako i tunggi, ma nyutu ni gin jo ma opoto ma kigamo i Buk me Revelation, ma gitye ki Tipu me Lok pa Nabi. Ginyutu Tipu acel keken ki kit me bedo pa Israel me con, ci dwoko wi ma ocake ki kwero me “jewel” ma acel ma Miller onongo ononge, i agiki okello gi i kwero me cimo ma Miller ocimo ni “jewel” pa “the daily” bene.

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.

Isirael ma kombedi ojuko ngec pa Miller ikom “the daily”, ma obedo alama pa Roma ma pe yaro Lubanga, ma bene en alama pa Setan, ki gamo ni “the daily” obedo alama pa Kristo. I lok mukene, Isirael ma kombedi oyero me yee alama pa Setan calo alama pa Kristo. Macalo kit ma Isirael me con owaco ni, “pe wa tye ki rwot mo, ento Caesar keken,” Caesar ame obedo latic pa Roma ma pe yaro Lubanga—Roma man obedo alama pa Setan.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

I kom keto me porofeti, yera meno omiyo myero ni Israel me kombedi gitero manyen chapta abicel, aboro ki abongwen i Buk Daniel, ma gin chapta keken ma kiloko kwede Yoo me Pii Ulai, kede gi obedo medo me ngec i kare me Millerite. Myero gubed yubo chapta magi, pien chapta aboro poko ne ki lamal “the daily” yore adek.

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.

Kigengo gi ki gin matime, ka rweny ma i but pii Ulai kiyabo woko, jo Millerite pe oneno pinyruoth mukene me piny mapwod pe Kristo odwogo dok oketi pinyruoth pa En ma pe bino otum, calo kit ma kityaro i Daniel chapta aryo. Eracel, gicoyo pinyruoth ma me angwen pa Roma calo pinyruoth acel ma tye ki kom aryo. Kom aryo meno kityaro maber i Daniel chapta abic aryo ki chapta abic adek. Daniel nyutu ni rweny ma onwongo oywako i chapta abic adek myero gi ngeyo i kongo kwede rweny me chapta abic aryo.

> 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.

> I mwaka me adek pa kwer pa Rwot Belshazzar, neno ma nyiso ne an—an Daniel—enyono pi neno ma onyiso ne an i acaki. Daniel 8:1.

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

Neno “ma onyuto ni” Daniel “i acaki,” en obedo neno me chapta 7.

> 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.

> I mwaka me acel pa Belshazzar, Rwot pa Babilon, Daniel oneno kwene ki lok me neno me wi pa en i kitanda me en: eka ocoyo kwene, okwaco pire kene me gin. 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.

Neno aryo magi yaro yore aryo me lwak i lamal me Bibilia, ma kityeko yaro con i sura aryo pa Daniel. Lwak angwen pa Babilon, Medo-Persia, Giriisi ki Roma kityeko oyoto gi i sura abicel aryo pa Daniel, dok kede i sura abicel adek; ento kityeko keto kobo ma lalar i tung jami me poliitik pa lwak angwen ki jami me dini pa lwak angwen. I sura abicel aryo pa Daniel, lwak gi kiyaro gi calo le marac; ento i sura abicel adek, lwak magi kiyaro gi calo le me Ka Maleng. Daniel onongo mito nongo ngec me neno pa sura abicel aryo, ci Gabriyel obino bot en me yubu ne.

> 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.

> An Daniel, tipu na odugu i tung kom na, ki nining ma i wi na ogonyo an. An abin macok ki acel pa gin ma onongo tye kun, ki apenyone adier pa gin weng man. En owaco an, ki omiyo angeyo lok me poko pa gin. Nyama madwong magi, ma gin angwen, gin rwodi angwen, ma bi wuok ki piny. Ento Jomaleng pa Lubanga Madit Loyo bi cano lwak, ki bi bedo ki lwak kare weng, kare bot kare. Daniel 7:15-18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Giketo ngec bot Daniel ni lewic angwen gin tyen me piny angwen, ma gubedo nyaka kicako Tyen pa Lubanga ma matwal, kakare ki Daniel chapta aryo. Gubedo tyen me piny angwen ma gubedo anyim obino pa Tyen pa Lubanga ma matwal, calo kidi ma ogolo ki i got ma opongo piny weng i chapta aryo.

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.

Onongo Sister White omedo ngec pa Millerite pi pinyruoth angwen meno ma loyo woko tutwal ngec pa Millerite, ka onongo oyaro lewic ma aa ki piny i Fweny, bur apar adek.

> “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.

> I kare man alama mukene kityeko kelo anyim. Nabii owaco ni: “Aneno le mukene ma obedo ka bolo malo ki i piny; ki obedo ki dung aryo macalo lam.” Verse 11. Kit ma le man nen kwede, kacel ki yore me bolo ne, ginyutu ni piny ma en tye ka nyutu pe calo gin ma kityeko yaro con i alama ma onongo ocake. Piny madongo ma gityeko loyo lobo kityeko nyutu bot Nabii Daniel macalo le me kwalo, ma gityeko bolo kare ma “yie angwen me polo onongo tye ka lwenyo i wi pi madongo.” Daniel 7:2. I Revelation apar abicel malaika acel oyaro ni pi nyutu “dano, ki lingi mapol, ki piny, ki leb.” Revelation 17:15. Yie obedo alama me lweny. Yie angwen me polo ma tye ka lwenyo i wi pi madongo ginyutu tim ma pire tek me loyo ki lok pa lobo, ma kwede piny gityeko nongo twero. 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.

Le magi gin cal pa goyo woko ma otime ka dul me rwot obedo gi twero. Le me gonyo, i kit me porofeti, nyutu twero me politiki, me ekonomi, ki me lweny pa dul me rwot. Dul me rwot acel acel ma ginyutu i Daniel kacapo 2 ki 7, bene ginyutu i kacapo 8; ento kanyo gi weng gi kube kwede gin ma owuoko ki i Ka maler pa Lubanga, ki timo kamano ginyutu but me adini pa dul me rwot, pien gi obedo kicobo Kanisa ki Gamente piny acel.

> 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.

> I mwaka adek me tedo pa Rwot Belshazzar, neno ma lamal onen bot an—an Daniel—enyim neno ma onen bot an i acakki. An neno i neno ma lamal; ci piny ka an neno, onongo abedo i Shushan i odi pa rwot, ma tye i piny Elam; ci an neno i neno ma lamal, onongo abedo i bot kiir Ulai. Ento acweyo wange malo, aneno; ci nen, tye ka obedo i bot kiir dier laco ma tye ki twic aryo; ki twic aryo gitye bor; ento acel obor maloyo acel mapat, ki en ma obor maloyo obedo aa lacen. An neno dier laco ka koyo i tung me West, ki i tung me North, ki i tung me South; nyo pe tye le mo keken ma onongo twero bedo i anyim ne, ci pe tye ngat mo ma twero kwanyo i lwete; ento otimo kit ma cwiny ne mito, ci obedo madit. I kare ma an atye ka par, nen, rewu laco obiro ki tung me West i wi piny weng, ci pe oturo piny; ci rewu onongo tye ki twic madit ma nongore i atini wange. Ci obino i bot dier laco ma tye ki twic aryo, ma an onongo aneno tye ka can i bot kiir, ci oringo i bot en ki kwedo marac me twero ne. An aneno ka ocok cente bot dier laco, ci cwiny ne okwero ne marac, ci ocoo dier laco, obul twic aryo ne; ci twero peke i dier laco me nongo bedo i anyim ne, ento ocweyo obeto piny, ci oketo tiye i wi en; ci peke ngat mo ma twero kwanyo dier laco i lwete. Ento rewu laco obedo madit tutwal; ci ka dong obedo tek, twic madit obul; ci i kabedo pa en owoto aa twic angwen ma nongore, ki i tung angwen me yamo pa polo. Daniel 8:1-8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Pot-buk aboro ocako ki Daniel nyutu ni en tye kwo i gin mukato me cing acel me lagoro pa Baibul (Babulooni), ento lok pa neno ma obino bot en pe nyutu cal mo ma myero tito Babulooni, pien ocako ki ram ma tito cing aryo me piny, me Mede ki Pesia. Pe bedo cal pa Babulooni obedo ki me tic, pien kit madit me Babulooni en ni en tito cing ma kikwanyo woko, ci ki dwogo keti, calo kit ma “kare abiro” pa Nebukadneza, ma en onongo tye ka kwo calo lewic. I kin “kare abiro” meno, bene onongo tito but acel me Babulooni me cwinya (Paapasi), pien Paapasi en cing ma kiwiyi wii i mwaka pier abiro me cal, i kare ma ne obedo ki wuund ma kelo tho. Gin ma Daniel nyutu ni oywako lok pa neno “i mwaka adek me lubo pa Rwot Belshazzar” keto nyutu ni Babulooni obedo cing ma tye anyim cing aryo me Mede ki Pesia; ento dong oyiko Babulooni calo cing ma okano woko, onyo ma kiwiyi wii, ma kiwiyi wii i ceng pa rwot acel.

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.

Le ma i chapta aboro, pe gin le me ngwec; gin le me lam ma kitiyo kwede i tic me ot maleng. Lobo me rwot ma angwen kicoyo ne calo “ruŋo matidi,” pe calo le; ento ruŋo obedo but me ot maleng pa Lubanga, pien dera ma i ot maleng pa Lubanga gutye ki ruŋo i kitgi.

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.

Pe keken pinye me rwot angwen ma porofec, Daniel ogolo gi ki lok pa ot pa Lubanga; lok me nyutu i kapita man tye ki lok mapol ma kicako kacel ki tic pa ot pa Lubanga. Lok me nyutu i kapita man kiketo ki lok pa Leb Hebru ma kigiwoko ki tic pa ot pa Lubanga; ento bene tic me miyo ofera i tic pa ot pa Lubanga kiketo i cwec pa kapita. Gin man ni Daniel ki wii maler ocoko kapita 7 ki kapita 8 kacel, omiyo dano ma mito neno twero neno ni kapita 7 tye ka nyutu tic me gamente pa pinye me rwot i porofec pa Baibel, ki kapita 8 tye ka nyutu tic me kanisa pa pinye me rwot i porofec pa Baibel.

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 myero oyiko gin atir man ki lok pa Setani ma pe atir, pien ngec ma gityeko nongo man nyutu ni kidi ma ber pa Miller obedo keken calo ma Lubanga opango gi obed. Kubo gi ikom ngiyo pa Miller pi “the daily” kityeko nyutu calo dwoko lok ni, “Lubanga pe onongo tye ki ngiyo,” pien gi waco ni ka Lubanga omiyo Miller pango me yore (ki tic pa malaika maleng), pe obedo atir.

> 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.

> Atir, dwogo gin wunu wiye piny, bino kineno calo bugu me lal agulu: pingo myero tic waco bot ngat ma otimo ne, “Pe otima an?” onyo gin ma oyubo waco bot ngat ma oyubo ne, “Pe otye ki ngec?” Isaiah 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”.

Yubu pa Miller ne obedo rwom me lamaloyo ma oneno ki otyeko tiyo kwede; ento, cak ki 1863 anyim, Adventism odwogo i keto me teologia pa Protestantism ma opoto ki pa Katoliki, me leko piny gin mol maber me nino pa Miller. Adventism ogamo yubu ma pe atir (gin ma kiyubo), me cayo tic, kede bende cayo Lacwe me tic. Kun gitimo mano, gi waco ni Lacwe me tic pe tye ki ngec. Cayo yubu meno, ne obedo, ki tye kombedi, cayo me medo me ngec ma kiyabo woko i 1798. Jo ma gicayo medo me ngec, gicayo tic kede Lacwe me tic; kun kit ma Daniel owaco, gin “jo marac.”

> 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.

> Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. 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.

‘Jo marac tye timo marac,’ ki mano nyutu kwanyo adieri ma tye woto kare kare ki loyo loyo. Kwanyo woko ma jo marac timo bot kit me tam obedo kwanyo woko pa Lubanga; ci dok, Lubanga bene okwanyo jo marac pi kwanyo woko ma gin temo me kelo ki kit me tam ma pe adieri.

> 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.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. 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.”

Jo Lubanga, ma onongo obedo "priests" pa Lubanga pi kare ma i 1844 dok i 1863, Lubanga ocweyo gi woko pien pe tye ki "ngec" ma dong kimedo ki tic pa William Miller. Obedo ber tutwal ni wacaro kit ma vesi abicel i Buk Hosea tye iye, pien kit en nyutu lweny ma omedo medo ikom gin atir, ma ginyutu ne calo "ngec".

> 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.

> 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.

> 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.

> 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.

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.

Yaro pa Hosea eni ni, “Rwot tye ki mwonya ki jo ma bedo i piny, pien pe tye ada, pe tye kica, pe tye ngec me Lubanga i piny.” Adventism obedo jo Lubanga me kare me agiki. I cawa ma laco me kweyo opuk odonyo i ot pa Miller, Adventism, kun tye kwede jo, jolemo, ki janabi, “ma pe gi ngeyo giboto,” pien “gibed gi rwate ki cal.” Calgi obedo lok me yubu ma pe ada, ma gityero i kit ma pe ada.

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.

Lapo wic ma kiketo calo weyo woko med ngec obedo medo oyom-oyom me lapo wic ma opongo i kare ma kare mamegi me temo otum ki waco ni gi rwate kede yore me tam ma poro, ma kikweyo ki i ot pa Miller. Lapo wic mamegi kiketo calo timo kwer pire tek. Kacako ki 1863, nyo i tyeko me kare me temo, gi medo lapo wic pire tek, nyo ci kinweyo gi woko ki i tyen pa Rwot.

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.

Gonyo me weyo ngec onongo kinyutu ki gitye ka timo “continually” kop me bedo ki dako me dano mukene, kede ka cakke pe obedo lok me Lebru acel, ento ngec ne obedo marwate ki lok me Lebru “tamid” ma nyuto ni “matime i kare weng,” kede kityeko loko ne calo “the daily” i Buk Daniel.

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

Wan bi mede kwano wa me teko pa rwot angwen ma tye i lok pa lanen pa Bibul i rwom me coc ma bino.

> “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.

> Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.

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