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# The Book of Daniel - Number Forty-Five

Kitab Daniel - Nombor Empat Puluh Lima

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

Perubahan Simbolik: Merungkai Misteri Tentang “Yang Harian” dalam Kitab 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.

“ប្រចាំថ្ងៃ” នៅក្នុងសៀវភៅដានីយ៉ែល ត្រូវបាន William Miller ទទួលស្គាល់ថា​ជា​និមិត្តរូប​នៃ​រ៉ូម​បែប​ព្រហ្មញ្ញសាសនា ឬ​ព្រហ្មញ្ញសាសនា ប៉ុន្តែ​នៅ​ក្នុង​ថ្ងៃ​ចុងក្រោយ វា​ជា​និមិត្តរូប​នៃ​ការ​បដិសេធ​សេចក្តីពិត​មូលដ្ឋាន​របស់ William Miller។ វា​តំណាង​ឲ្យ​ចុងបញ្ចប់​នៃ​ការ​បះបោរ​មួយ ដែល​បាន​ចាប់ផ្តើម​នៅ​ក្នុង​ឆ្នាំ 1863 ជាមួយ​នឹង​ការ​បដិសេធ​ការ​យល់ឃើញ​របស់ Miller អំពី “ប្រាំពីរ​ដង” របស់​ម៉ូសេ​នៅ​ក្នុង​លេវីវិន័យ ជំពូក​ម្ភៃប្រាំមួយ។ នៅ​ពេល​អាដវិនទីសាសនា​បដិសេធ​ការ​កំណត់​អត្តសញ្ញាណ​ត្រឹមត្រូវ​នៃ “ប្រចាំថ្ងៃ” ថា​ជា​ព្រហ្មញ្ញសាសនា ពួកគេ​បាន​បម្លែង​និមិត្តរូប​របស់​សាតាំង​ទៅ​ជា​និមិត្តរូប​របស់​ព្រះគ្រីស្ទ។ អេសាយ​បញ្ជាក់​ថា កិច្ចការ​នេះ​គឺ​ជា​ការ​បង្វែរ​អ្វីៗ​ឲ្យ​ប្រែប្រួល​ពី​លើ​ចុះ​ក្រោម។ ការ​បដិសេធ “ប្រចាំថ្ងៃ” ត្រូវបាន​ដាក់​ឲ្យ​មាន​ជា​ផ្លូវការ​នៅ​ក្នុង​ទសវត្សរ៍ 1930 (ជំនាន់​ទី​បី​នៃ​អាដវិនទីសាសនា) ប៉ុន្តែ​វា​បាន​ជា​ប្រធានបទ​នៃ​វិវាទ​តាំងពី​ឆ្នាំ 1901 (ជំនាន់​ទី​ពីរ​នៃ​អាដវិនទីសាសនា) មកហើយ។ ដូច​ជា​អ៊ីស្រាអែល​បុរាណ​ដែរ ការ​បដិសេធ​សេចក្តីពិត​ជា​បន្តបន្ទាប់​បាន​នាំ​ទៅ​កាន់​ការ​ទទួល​យក​កំហុស​មួយ ដែល​មាន​ធាតុផ្សំ​នៃ​អំពើបាប​ដែល​មិន​អាច​អត់ទោស​បាន។

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.

Dosa yang tidak dapat diampuni bagi orang-orang Yahudi yang suka berdebat itu dinyatakan ketika mereka mengidentifikasikan pekerjaan-pekerjaan yang telah dilakukan Kristus sebagai pekerjaan-pekerjaan Iblis. Israel kuno adalah lambang utama bagi Israel modern, dan Israel modern melakukan hal yang sama itu, hanya secara terbalik. Mereka mengambil pekerjaan-pekerjaan Iblis (kekafiran), lalu mengaitkan pekerjaan-pekerjaan itu kepada Kristus. Pemberontakan Israel kuno mencakup pilihan mereka atas Iblis sebagai raja mereka.

> 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.

> Иймээс Пилат тэр үгийг сонсоод Есүсийг гадагш гаргаж, Еврейгээр Габбата, харин Чулуун дэвсгэр хэмээн нэрлэгддэг газарт шүүх суудал дээр суув. Тэр өдөр нь Дээгүүр өнгөрөх баярын бэлтгэлийн өдөр бөгөөд зургаа дахь цагийн орчим байлаа. Тэр иудейчүүдэд, “Харагтун, та нарын Хаан!” гэж хэлэв. Харин тэд, “Зайлуул түүнийг, зайлуул түүнийг, цовдол!” хэмээн хашхирцгаав. Пилат тэдэнд, “Би та нарын Хааныг цовдлох уу?” гэж хэлэв. Ахлах тахилч нар, “Бидэнд Кайсариас өөр хаан үгүй” хэмээн хариулав. Тэгээд тэр түүнийг цовдлуулахаар тэдэнд өгчээ. Тэд Есүсийг авч одон явуулав. Иохан 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilate adalah wakil Roma kafir, dan Sister White mengenal pasti bahawa naga yang dicampakkan keluar dari syurga dalam Wahyu fasal dua belas ialah Syaitan; namun dalam erti kata kedua, naga itu juga ialah Roma kafir. Oleh itu, naga itu dilambangkan oleh “yang sehari-hari.” Pengakhiran pemberontakan Israel purba, ketika mereka secara terbuka mengisytiharkan, “Kami tidak mempunyai raja selain Kaisar,” melambangkan pernyataan umum mereka bahawa mereka adalah rakyat kepada raja mereka, dan raja mereka ialah Syaitan. Pemberontakan terhadap Allah sebagai Raja itu bermula pada zaman Samuel, nabi itu, ketika mereka menolak Allah sebagai raja mereka dan menuntut supaya diberikan kepada mereka seorang raja manusia agar mereka dapat menjadi seperti bangsa-bangsa lain.

> 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.

> Udagevhoshiyv nigada Israel anetlvsgvi dvdla, ale tsunelv Samuel tsigesv Ramah; agwadanvhi, “Nihi, hiyesdi iga, ayeli anitselvha nigadvna ayohisgo gvwiyu; higvna adanela aganvsgaya adanisdayelvquase gvwiyu, nigada uwodihi galvladi gvwiyu.” Samuel dehiyohida nigadvna agwadanvhi, “Aganvsgaya adanisdayelvquase gvwiyu.” Samuel tsunelv Unegvhi. Unegv dekanogesgi Samuel, “Nigada anigaduhvsgi uwodihi daniwadohiyisgi; gahnv nigohi skwigesdi tsalagi, eli nigohilvquasdi, ale skwigesdi, osi nigadadanelohvquasdi, osda gvwiyu nigohvlvquaseloquase. Uwalelitsunelv tsadanedi Egypt nigada dawisdanvhi iyuwodihi higvna, nigada nigadadanelohvquasdi, ale uwodihi nigada anigohida ayelisdi, hia nigada tsanela ayohisgo gvwiyu.” 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 purba tidak pernah menyedari bahawa mereka telah menolak Tuhan, atau bahawa keinginan mereka akan seorang raja duniawi akan berkembang sampai ke tahap mereka menyalibkan Mesias, dan memilih Syaitan sebagai raja mereka. Pemberontakan mereka tersembunyi daripada mata mereka sendiri oleh gagasan-gagasan pembenaran diri mereka bahawa walaupun mereka menolak Tuhan, mereka masih tetap umat pilihan, kerana, setelah semuanya dipertimbangkan, demikianlah alasan mereka, Tuhan masih memelihara suatu pelayanan kenabian yang kudus, bahkan sesudah Samuel.

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.

Ba ile ba hlalosa hampe bosebeletsi ba boprofeta ba baporofeta, ba lumela hore boteng ba baporofeta ba Molimo bo ne bo paka hore e ne e le sechaba se khethiloeng sa Molimo. Ha baa ka ba bona hore ba ne ba le hole le Molimo, le hore baporofeta ba ne ba batla ho ba khutlisetsa ho Molimo; hobane ba ile ba nka tšebetso ea baporofeta e le bopaki ba boetapele ba Molimo. Sena e ne e le leha ba ne ba tsoela pele ho hana melaetsa eohle ea baporofeta e neng e rometsoe ho bona. Thetso e tšoanang e ile ea oela holim’a Adventism ka 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”.

ਆਡਵੈਂਟਵਾਦ ਨੇ ਉਸ ਆੰਦੋਲਨ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ ਜੋ ਵਿਲੀਅਮ ਮਿਲਰ ਦੀ ਸੇਵਾ-ਕਰਮ ਰਾਹੀਂ ਇਕੱਠਾ ਕੀਤਾ ਗਿਆ ਸੀ, ਅਤੇ ਉਸੇ ਸਾਲ ਕਾਨੂੰਨੀ ਤੌਰ ’ਤੇ ਰਜਿਸਟਰ ਕੀਤੀ ਹੋਈ ਕਲੀਸਿਆ ਬਣਨਾ ਚੁਣਿਆ ਜਿਸ ਸਾਲ ਉਨ੍ਹਾਂ ਨੇ ਇਲਿਆਹ (ਵਿਲੀਅਮ ਮਿਲਰ) ਦੁਆਰਾ ਪ੍ਰਦਾਨ ਕੀਤਾ ਮੂਸਾ ਦਾ “ਸੱਤ ਵਾਰਾਂ” ਵਾਲਾ ਸੰਦੇਸ਼ ਅਸਵੀਕਾਰ ਕੀਤਾ। ਉਸੇ ਸਾਲ ਉਨ੍ਹਾਂ ਨੇ ਇੱਕ ਜਾਲਸਾਜ਼ ਨਬੂਵੀ ਚਾਰਟ ਤਿਆਰ ਕੀਤਾ, ਜਿਸ ਨੂੰ ਹੁਣ ਪੜ੍ਹਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ ਸੀ ਅਤੇ ਜੋ ਹੁਣ ਹਬੱਕੂਕ 2:3 ਦੇ ਅਨੁਸਾਰ “ਬੋਲ” ਨਹੀਂ ਸਕਦਾ ਸੀ, ਕਿਉਂਕਿ ਉਸ ਨੂੰ ਸਮਝਾਉਣ ਲਈ ਇੱਕ ਹੈਂਡਆਉਟ ਦੀ ਲੋੜ ਸੀ। ਹਬੱਕੂਕ ਦੇ ਚਾਰਟ ਜਿਵੇਂ ਦੇ ਤਿਵੇਂ ਪੜ੍ਹੇ ਜਾ ਸਕਦੇ ਸਨ, ਅਤੇ ਇਸ ਲਈ ਉਹ “ਬੋਲ” ਸਕਦੇ ਸਨ।

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 enggâi nyâbâdhâgghi bâri’ nyelidik pamariksa’an dhiri apa bâktè pilihan se epaḍâgghi taon 1863, sabab bâktona bâḍâ nâbiya è antarana rèka, se ngabuktèaghi ban rèka nyaèka umat sèsa se kaidentifikasi dalem kitab Wahyu, se ngabâḍâ Rôh Nubuwwat. Rèka nampa’aghî roh ban sikap se sarowa kalabân Israel kuna, ban pambangkangan se dimolaè dhâri panolakana ka permata partama se katemmowaghi olih Miller, akabirna ngebâwa ka panolakana rèka ka identifikasi Miller ka permata “yang sehari-hari” jhuga.

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.

Israel moden menolak pemahaman Miller tentang “yang berterusan,” suatu simbol Rom kafir, yang seterusnya merupakan simbol Iblis, lalu mendakwa bahawa “yang berterusan” ialah simbol Kristus. Dengan kata lain, Israel moden memilih untuk menerima suatu simbol satanik sebagai simbol Kristus. Sebagaimana Israel purba menyatakan bahawa mereka tidak mempunyai raja selain Kaisar, seorang wakil Rom kafir, yang merupakan simbol Iblis.

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.

Dalam pengertian penerapan nubuat, pilihan itu menuntut agar Israel modern perlu menafsirkan ulang pasal tujuh, delapan, dan sembilan dari kitab Daniel, yakni pasal-pasal yang dilambangkan oleh Sungai Ulai, dan yang merupakan pertambahan pengetahuan dalam sejarah Millerite. Mereka akan dipaksa untuk mengubah pasal-pasal itu, sebab pasal delapan secara langsung menyebut “yang sehari-hari” sebanyak tiga kali.

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.

Dipotong oleh sejarah, di mana penglihatan tentang Sungai Ulai telah dibukakan, kaum Millerit tidak dapat melihat kerajaan-kerajaan duniawi lain sebelum Kristus datang kembali dan mendirikan kerajaan-Nya yang kekal, sebagaimana digambarkan dalam Daniel pasal dua. Oleh sebab itu, mereka memandang kerajaan keempat, yaitu Roma, sebagai satu kerajaan dengan dua aspek. Kedua aspek itu secara langsung dilambangkan dalam pasal tujuh dan delapan kitab Daniel. Daniel menyatakan bahwa penglihatan yang diterimanya dalam pasal delapan harus dipahami dalam kaitannya dengan penglihatan pada pasal tujuh.

> 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.

> Pada tahun ketiga pemerintahan raja Belsyazar suatu penglihatan menampakkan diri kepadaku, ya kepadaku, Daniel, sesudah penglihatan yang mula-mula itu menampakkan diri kepadaku. Daniel 8:1.

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

Pono e e “bontšhitšwego” Daniele “mathomong” e be e le pono ya kgaolo ya bošupa.

> 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.

> Ka ngwah u Belshazzar u syiem ka Babylon, u Daniel u la ioh ka jingïohthiah bad ki jingithuh ha ka khlieh jong u ha ka jingïammet jong u: nangta u la thoh ïa kata ka jingïohthiah, bad u la ïathuh ïa ka jingïong jong kita ki jingïoh. 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.

Sa sawiri rua i kumakatawan sang duha ka aspeto sang mga ginharian sang tagna sa Biblia nga una anay ginrepresentar sa ikaduha nga kapitulo sang Daniel. Ang apat ka ginharian sang Babilonia, Medo-Persia, Grecia, kag Roma ginbalik sa ikapito nga kapitulo, kag sunod liwat sa ikawalo nga kapitulo, apang may isa ka pagtalupangod sa tunga sang mga elemento nga politikal sang apat ka ginharian kag sang mga elemento nga relihiyoso sang apat ka ginharian. Sa Daniel 7, ang mga ginharian ginarepresentar paagi sa mapintas nga mga sapat, apang sa kapitulo 8 ang amo man nga mga ginharian ginapakita paagi sa mga sapat sang santuwaryo. Ginhandom ni Daniel nga mahangpan ang palanan-awon sang kapitulo 7, kag nagkadto sa iya si Gabriel agod ipahangop ini.

> 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.

> ꞌNae Daniel ka ka buaithlah an sining ah ka lung a rei tuk, ka lu chungih hmuhnak pawl cun ka mangbangter. Cule a pengte ih ding pakhat hnenah ka pan ih, hivek pawl ih diknak hmuhton dingah ka sut. Cuticun amah cun ka hnenah a sim ih, thu pawl ih sullam ka theiter. Himi ramsa lianngan pali cu, leilung ihsin ding suak ding siangpahrang pali an si. Asinan Sangbik Bawipa ih mi thianghlim pawl cun ram ukawknak cu an la ding ih, kumkhaw hrang, a kumkhaw in kumkhaw tiangin ram ukawknak cu an neih ding. 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.

Daniel a tsebiswa gore dibatana tse nne e ne e le mebuso e mene ya mo lefatsheng e e neng e tla nna teng go fitlha bogosi jo bo sa khutleng jwa Modimo bo tlhongwa, go dumalana le Daniele kgaolo ya bobedi. Go ne go tla nna le mebuso e mene ya mo lefatsheng e e neng e tla tla pele ga go goroga ga bogosi jo bo sa khutleng jwa Modimo, jaaka bo emetswe ke lefika le le neng la kgaolwa mo thabeng mme la tlala lefatshe lotlhe mo kgaolong ya bobedi.

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.

Mnazi White aṋea nḓivho ya VhaMillerite ya avho mivhuso miṋa kule vhukuma u fhira nḓivho ya VhaMillerite, musi vha tshi amba nga ha phukha ya shango ya nzumbululo ndima ya fumimalaru.

> “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.

> “Pada titik ini diperkenalkan suatu lambang yang lain. Kata nabi itu: ‘Lalu aku melihat seekor binatang lain muncul dari dalam bumi; dan binatang itu mempunyai dua tanduk seperti tanduk anak domba.’ Ayat 11. Baik rupa binatang ini maupun cara kemunculannya menunjukkan bahwa bangsa yang dilambangkannya berbeda dari bangsa-bangsa yang ditampilkan di bawah lambang-lambang sebelumnya. Kerajaan-kerajaan besar yang telah memerintah dunia ditampilkan kepada nabi Daniel sebagai binatang-binatang buas pemangsa, yang bangkit ketika ‘keempat angin dari langit mengguncangkan laut besar itu.’ Daniel 7:2. Dalam Wahyu pasal tujuh belas seorang malaikat menjelaskan bahwa air melambangkan ‘bangsa-bangsa, dan rakyat banyak, dan kaum, dan bahasa-bahasa.’ Wahyu 17:15. Angin adalah lambang pertikaian. Keempat angin langit yang mengguncangkan laut besar itu melambangkan pemandangan-pemandangan dahsyat penaklukan dan revolusi, yang melaluinya kerajaan-kerajaan telah mencapai kekuasaan.” 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.

Sebata-sebata itu adalah lambang bagi penaklukan yang telah dilaksanakan ketika kerajaan-kerajaan itu naik berkuasa. Seekor binatang buas, secara nubuat, melambangkan kuasa politik, ekonomi, dan ketenteraan sesebuah kerajaan. Kerajaan-kerajaan yang sama yang diwakili dalam Daniel fasal dua dan tujuh, turut juga diwakili dalam fasal lapan; namun di situ semuanya dikaitkan dengan unsur-unsur yang berasal daripada tempat kudus Allah, dan dengan demikian itu mereka melambangkan unsur keagamaan kerajaan-kerajaan tersebut, kerana semuanya merupakan penyatuan gereja dan negara.

> 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.

> Dalam tahun ketiga pemerintahan raja Belshazar, suatu penglihatan menampakkan diri kepadaku, yaitu kepadaku Daniel, sesudah penglihatan yang mula-mula itu. Maka aku melihat dalam suatu penglihatan; dan terjadilah, ketika aku melihat, bahwa aku berada di Susan, di dalam istana, yang terletak di wilayah Elam; dan aku melihat dalam suatu penglihatan, dan aku berada di tepi sungai Ulai. Lalu kuangkat mataku dan kulihat, dan tampaklah, berdiri di hadapan sungai itu seekor domba jantan yang mempunyai dua tanduk; kedua tanduk itu tinggi, tetapi yang satu lebih tinggi daripada yang lain, dan yang lebih tinggi itu tumbuh kemudian. Aku melihat domba jantan itu menanduk ke barat, ke utara, dan ke selatan; sehingga tidak ada binatang-binatang yang dapat bertahan di hadapannya, dan tidak ada yang dapat melepaskan dari tangannya; melainkan ia berbuat menurut kehendaknya sendiri, dan menjadi besar. Dan sementara aku memperhatikannya, tampaklah seekor kambing jantan datang dari barat melintasi seluruh permukaan bumi, dan kakinya tidak menyentuh tanah; dan kambing jantan itu mempunyai sebuah tanduk yang menonjol di antara kedua matanya. Lalu ia datang kepada domba jantan yang bertanduk dua, yang telah kulihat berdiri di hadapan sungai itu, dan berlari menyerangnya dengan kedahsyatan kuasanya. Dan aku melihatnya datang mendekati domba jantan itu, dan ia digerakkan oleh amarah terhadapnya, lalu menanduk domba jantan itu dan mematahkan kedua tanduknya; dan tidak ada kekuatan pada domba jantan itu untuk bertahan di hadapannya, melainkan ia melemparkannya ke tanah dan menginjak-injaknya; dan tidak ada yang dapat melepaskan domba jantan itu dari tangannya. Sebab itu kambing jantan itu menjadi sangat besar; tetapi ketika ia menjadi kuat, tanduk yang besar itu patah; dan sebagai gantinya muncullah empat tanduk yang menonjol ke arah keempat mata angin di langit. 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.

Mpango wa nane unaanza kwa Danieli kuthibitisha kwamba wakati huo alikuwa anaishi katika historia ya ufalme wa kwanza wa unabii wa Biblia (Babeli), lakini maono yake hayatambui ishara yoyote iliyopaswa kuuwakilisha Babeli, kwa kuwa yanaanza na kondoo dume aliyewakilisha ufalme wa pili wa duniani wa Umedi na Uajemi. Kukosekana kwa ishara ya Babeli ni kwa makusudi, kwa maana sifa ya msingi ya Babeli ni kwamba huiwakilisha ufalme unaoondolewa, kisha baadaye kurejeshwa, kama ilivyowakilishwa na “nyakati saba” za Nebukadneza za kuishi kama mnyama. Katika hizo “nyakati saba” kipengele cha Babeli ya kiroho (upapa) kinawakilishwa, kwa kuwa upapa ndio ufalme unaosahauliwa kwa miaka sabini ya mfano, ambapo katika kipindi hicho ulipata jeraha la mauti. Ukweli kwamba Danieli anataja kwamba alipokea maono hayo “katika mwaka wa tatu wa kutawala kwake mfalme Belshaza,” unaibainisha Babeli kuwa ndio ufalme unaoutangulia ufalme wa pili wa Umedi na Uajemi, lakini pia unaisisitiza Babeli kama ufalme uliofichwa, au uliosahauliwa, ambao unasahauliwa katika siku za mfalme mmoja.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Binatang-binatang dalam pasal delapan bukanlah binatang buas, melainkan binatang yang digunakan sebagai hewan kurban dalam pelayanan bait suci. Kerajaan yang keempat digambarkan sebagai “tanduk kecil,” bukan sebagai seekor binatang, tetapi tanduk merupakan bagian dari bait suci Allah, sebab mezbah-mezbah di bait suci Allah memiliki tanduk sebagai bagian dari rancangannya.

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.

Ndjangu yi maupupi ane aa diprofita ga no representera ko Daniel ke o matengu ga no longwa, naratif wa kapita yina wuina neelova yi li ululwe me longwa mwoilonga yOshipepo shaKalunga. Naratif wa kapita yina wa tulwa mo meelova dOshiheberi da longwa mwoilonga yOshipepo shaKalunga; ihe yo, omulonga wokuyandja eenghofi mwoilonga yOshipepo nawo wa tungilwa mo mekwatelo lya kapita yina. Oshili yokuti Daniel a kwatakanitha omapita etano na etatu pamwe moifokundaneki, oi shi pitikila kwaavo va hala okumona, kutya kapita etano otali ulike ombelewa yoshilongo yomatungi gomatemba meuprofita wOmbibeli, ndele kapita etatu otali ulike ombelewa yOngeleka yomatungi gomatemba meuprofita wOmbibeli.

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.

Adventisme telah dipaksa untuk menutupi fakta ini dengan dongeng-dongeng Iblis, kerana pengiktirafan ini mendedahkan bahawa permata-permata Miller adalah tepat sebagaimana yang telah dirancang oleh Tuhan. Penolakan mereka terhadap pemahaman Miller tentang “yang berterusan” digambarkan sebagai suatu dakwaan bahawa “Tuhan tidak mempunyai pengertian,” kerana mereka mendakwa bahawa apabila Tuhan memberikan kerangka itu kepada Miller (melalui pelayanan malaikat-malaikat kudus), kerangka itu tidak tepat.

> 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.

> Sesungguhnya tindakanmu membalikkan segala sesuatu akan dianggap seperti tanah liat di tangan tukang periuk; sebab masakan hasil buatan berkata tentang dia yang membuatnya, Ia tidak membuat aku? atau masakan benda yang dibentuk berkata tentang dia yang membentuknya, Ia tidak mempunyai pengertian? Yesaya 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”.

கி.பி. 1863 முதல், மில்லர் அறிந்து பயன்படுத்திய தீர்க்கதரிசன கட்டமைப்பே அவருடைய அடித்தளமாக இருந்தபோதிலும், அட்வென்டிசம் மில்லரின் கனவின் மணிகளை மறைத்துவிடுவதற்காக விலகிப்போன புரொட்டஸ்டண்ட் மதவியலும் கத்தோலிக்க மதவியலும் சார்ந்த தெய்வீகப் பயன்பாடுகளுக்குத் திரும்பியது. மில்லரின் கனவின் மணிகளை மறைப்பதற்காகவே அட்வென்டிசம் ஒரு பொய்யான கட்டமைப்பை (கட்டமைக்கப்பட்ட பொருளை) ஏற்றுக்கொண்டது; இதன் மூலம் அவர்கள் அந்தச் செயலைவும், அந்தச் செயலின் உண்டாக்கினவரையும் நிராகரித்தார்கள். இவ்வாறு செய்வதன் மூலம், அந்தச் செயலின் உண்டாக்கினவருக்குப் புரிதல் இல்லை என்று அவர்கள் உரிமைகோருகிறார்கள். அந்தக் கட்டமைப்பை நிராகரித்தது, மேலும் இன்னும் நிராகரித்துக்கொண்டிருப்பதும், 1798 ஆம் ஆண்டில் முத்திரை நீக்கப்பட்ட அறிவின் பெருக்கத்தை நிராகரித்ததே ஆகும். அறிவின் பெருக்கத்தை நிராகரிப்பவர்கள் அந்தச் செயலைவும், அந்தச் செயலின் உண்டாக்கினவரையும் நிராகரிக்கிறார்கள்; தானியேலின் மொழியில் அவர்கள் “தீயவர்கள்” ஆவர்.

> 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.

> ဗဟုသောသူတို့သည် သန့်ရှင်းစင်ကြယ်ခြင်းခံရကြလိမ့်မည်၊ ဖြူစင်စေခြင်းခံရကြလိမ့်မည်၊ စမ်းသပ်ခြင်းခံရကြလိမ့်မည်။ သို့ရာတွင် မတရားသောသူတို့သည် မတရားမှုကို ပြုကြလိမ့်မည်။ မတရားသောသူတို့တွင် တစ်ယောက်မျှ နားလည်ကြလိမ့်မည်မဟုတ်။ သို့သော် ပညာရှိသောသူတို့သည် နားလည်ကြလိမ့်မည်။ ဒံယေလ ၁၂:၁၀။

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.

“Orang durhaka akan bertindak durhaka,” dengan demikian menandai suatu penolakan yang makin meningkat dan berkesinambungan terhadap kebenaran. Penolakan orang durhaka terhadap kerangka itu adalah penolakan terhadap Allah, dan pada gilirannya Allah menolak orang durhaka karena penolakan yang mereka usahakan untuk wujudkan melalui suatu kerangka palsu.

> 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.

> Umat-Ku binasa karena kurangnya pengetahuan: oleh sebab engkau telah menolak pengetahuan, Aku pun akan menolak engkau, supaya engkau tidak lagi menjadi imam bagi-Ku; karena engkau telah melupakan hukum Allahmu, Aku juga akan melupakan anak-anakmu. 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.”

Bangsa Tuhan, yang merupakan “imam-imam” Tuhan dari tahun 1844 hingga 1863, telah ditolak karena kekurangan “pengetahuan” yang telah dipertingkatkan melalui pelayanan William Miller. Penting untuk mempertimbangkan konteks ayat enam dalam Hosea, kerana konteks itu mengenal pasti suatu pemberontakan yang semakin memuncak terhadap kebenaran, yang dilambangkan sebagai “pengetahuan.”

> 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.

> Dengarlah firman TUHAN, hai bani Israel; karena TUHAN mempunyai perkara terhadap penduduk negeri ini, sebab tidak ada kebenaran, ataupun kasih setia, ataupun pengenalan akan Allah di negeri ini. Mengutuk, berdusta, membunuh, mencuri, dan berzina, semuanya meluap; dan pertumpahan darah bersambung dengan pertumpahan darah. Sebab itu negeri ini akan berkabung, dan setiap orang yang diam di dalamnya akan merana, bersama binatang-binatang di padang dan burung-burung di udara; bahkan ikan-ikan di laut pun akan dilenyapkan. Namun janganlah seorang pun berbantah, ataupun menegur orang lain; sebab bangsamu adalah seperti orang-orang yang berbantah dengan imam. Sebab itu engkau akan tersandung pada siang hari, dan nabi pun akan tersandung bersama engkau pada malam hari, dan Aku akan membinasakan ibumu. Umat-Ku binasa karena tidak berpengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh karena engkau telah melupakan hukum Allahmu, Aku pun akan melupakan anak-anakmu. Makin mereka bertambah banyak, makin mereka berdosa terhadap Aku; sebab itu Aku akan mengubah kemuliaan mereka menjadi kehinaan. Mereka memakan korban penghapus dosa umat-Ku, dan hati mereka condong kepada kesalahan umat itu. Maka akan terjadi: seperti rakyat, demikian imam; dan Aku akan menghukum mereka karena tingkah lakunya, dan membalaskan kepada mereka perbuatan-perbuatannya. Sebab mereka akan makan, tetapi tidak akan kenyang; mereka akan berbuat cabul, tetapi tidak akan bertambah banyak; karena mereka telah berhenti memperhatikan TUHAN.

> 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.

> การล่วงประเวณีและเหล้าองุ่นและน้ำองุ่นใหม่พรากใจไป ประชากรของเราขอคำปรึกษาจากรูปเคารพไม้ของตน และไม้เท้าของเขาก็ประกาศแก่เขา เพราะวิญญาณแห่งการล่วงประเวณีได้ทำให้เขาหลงผิด และเขาได้ไปล่วงประเวณีจากใต้การปกครองของพระเจ้าของตน เขาทั้งหลายถวายสัตวบูชาบนยอดภูเขา และเผาเครื่องหอมบนเนินเขา ใต้ต้นโอ๊กและต้นป็อปลาร์และต้นเอล์ม เพราะร่มเงาของมันดี เพราะฉะนั้นบุตรสาวของพวกเจ้าจะล่วงประเวณี และภรรยาทั้งหลายของพวกเจ้าจะล่วงผิดประเวณี เราจะไม่ลงโทษบุตรสาวของพวกเจ้าเมื่อพวกนางล่วงประเวณี หรือภรรยาทั้งหลายของพวกเจ้าเมื่อพวกนางล่วงผิดประเวณี เพราะตัวผู้ชายเองได้แยกตัวไปอยู่กับหญิงแพศยา และถวายสัตวบูชาร่วมกับหญิงโสเภณี เพราะฉะนั้นประชาชนที่ไม่เข้าใจก็จะล้มลง ถึงแม้เจ้า อิสราเอล จะเล่นบทหญิงแพศยา ก็อย่าให้ยูดาห์กระทำผิด และอย่าไปยังกิลกาล อย่าขึ้นไปยังเบธอาเวน หรือปฏิญาณว่า “พระยาห์เวห์ทรงพระชนม์อยู่” เพราะอิสราเอลถอยกลับเหมือนแม่วัวที่ดื้อดึง บัดนี้พระยาห์เวห์จะทรงเลี้ยงพวกเขาเหมือนลูกแกะในที่กว้าง เอฟราอิมผูกพันอยู่กับรูปเคารพ ปล่อยเขาไว้เถิด เครื่องดื่มของพวกเขาเปรี้ยวไปแล้ว พวกเขาล่วงประเวณีอย่างต่อเนื่อง บรรดาผู้ครอบครองของนางรักความอัปยศโดยกล่าวว่า “จงให้เถิด” ลมได้หอบนางไปไว้ในปีกของมัน และพวกเขาจะอับอายเพราะเครื่องสัตวบูชาของตน โฮเชยา 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.

Amkɔfo a Hosea de mae no ne sɛ, “Awurade wɔ asase no sofo ne wɔn di asɛm, efisɛ nokware nni hɔ, mmɔborɔhunu nni hɔ, na Onyankopɔn ho nimdeɛ nso nni asase no so.” Adventism yɛ Onyankopɔn nkurɔfo a wɔwɔ nna a edi akyiri no mu. Da a dɔte‑prahuni no hyɛn Miller dan mu no, Adventism, a nkurɔfo, asɔfo, ne adiyifo ka ho no, “deɛ onnim no bɛhwe ase,” efisɛ wɔbɛyɛ “ahonim ho nyamewa mu akɔfra.” Wɔn abosom ne wɔn nkyerɛkyerɛ atoro, a wɔanwene ahyɛ nhyehyɛe atoro mu.

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.

Pemberontakan yang dilambangkan oleh penolakan terhadap pertambahan pengetahuan ialah peningkatan pemberontakan yang berterusan, yang mencapai tahap di mana tempoh percubaan mereka berakhir dengan pernyataan bahawa mereka telah bersekutu dengan ajaran-ajaran palsu yang disapu keluar dari bilik Miller. Pemberontakan mereka dilambangkan sebagai perbuatan percabulan yang dilakukan terus-menerus. Dari tahun 1863 dan seterusnya hingga penutupan tempoh percubaan, mereka terus-menerus memberontak sehingga mereka dimuntahkan keluar dari mulut Tuhan.

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.

Pemberontakan dengan menolak pengetahuan dilambangkan oleh perbuatan mereka yang “terus-menerus” berzina, dan walaupun bukan kata Ibrani yang sama, maknanya tetap sama dengan kata Ibrani “tamid” yang berarti “terus-menerus”, dan yang diterjemahkan sebagai “yang sehari-hari” dalam kitab Daniel.

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

Biyan be ñ jëfandikoo sunu njàngum ci ñeenti nguuru yi ci waxug yëgleb Biibël ci artikel bi 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.

> “Kemudian aku melihat berkenaan dengan ‘Daily,’ bahwa kata ‘sacrifice’ ditambahkan oleh hikmat manusia, dan tidak termasuk dalam teks; dan bahwa Tuhan memberikan pengertian yang benar tentang hal itu kepada mereka yang memberitakan seruan tentang saat penghakiman. Ketika kesatuan ada, sebelum tahun 1844, hampir semua bersatu dalam pandangan yang benar tentang ‘Daily;’ tetapi sejak tahun 1844, di dalam kekacauan, pandangan-pandangan lain telah dianut, dan kegelapan serta kekacauan pun menyusul.” Review and Herald, 1 November 1850.

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